Matthew 5:1–16

"Blessed are the poor in spirit: for theirs is the kingdom of heaven" (Matt. 5:3). What is it then to be poor in spirit? Exactly the reverse of what you find in the world. In the world people stick up for themselves, stand for their rights. A person who does that is not in the kingdom of heaven at all, that is, is not in it in spirit. One who is poor in spirit, is self-emptied, self is out of sight.

You will find a lovely connection with this in Psalm 41:1: "Blessed is he that considers the poor" — that is, the poor Man; and who is the poor Man? Christ! That is, considering the poor Man does not mean giving alms, but considering Him. "Blessed are the poor in spirit." It is a blessed thing thus to be self-emptied: poor-spirited the world would call you; that is it, but the Lord reckons such "blessed."

"Blessed are the poor in spirit for theirs is the kingdom of the heavens." Trust in the hand of Omnipotence and dependence upon God is a law in the sphere of creature obligation. "To this man will I look: to the afflicted and contrite in spirit, and who trembles at my word." This draws down the complacency of God in a world of man's self-confident boasting.

The opening verses describe a class of moral virtues different from every other system of teaching that men followed. The seven virtues in verses 3-9 are not what men call the heroic virtues, but in the sight of God they are blessed. There is little room in the schools of philosophy for the poor in spirit and for those that mourn. These blessed things are the reproduction of the life and character of Christ in His people in a world where all is out of gear as the result of man's departure from God.

In examining the beatitudes, we shall find that this portion in general gives the character of Christ Himself. They suppose two things; the coming possession of the land of Israel by the meek; and the persecution of the faithful remnant, really righteous in their ways, and who asserted the rights of the true King (heaven being set before them as their hope to sustain their hearts).

The characters pronounced blessed may be briefly noted. They suppose evil in the world, and amongst God's people. The first is not seeking great things for self, but accepting a despised place in a scene contrary to God. Hence mourning characterises them there, and meekness, a will not lifting up itself against God, or to maintain its position or right.

The bearing of this upon us today may be seen by comparing Jer. 45. In the crisis preceding the destruction of Jerusalem by the Babylonian, the word of God through Jeremiah to his servant was, "Seekest thou great things for thyself? Seek them not: for behold I will bring evil upon all flesh, saith the Lord." We are today nearing a greater judgment ... We may well take heed to such words. The promise attached to the state of soul in this first beatitude would cover all the virtues mentioned, "Theirs is the kingdom of the heavens."

First of all He pronounces certain classes blessed. These blessednesses divide into two classes. The earlier character of blessedness savours particularly of righteousness, the later of mercy, which are the two great topics of the Psalms. These are both taken up here: "Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. Blessed are the meek: for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: for they shall be filled." ... it is plain enough that all these four classes consist in substance of such as the Lord pronounces blessed, because they are righteous in one form or another.

The discourse supposes regeneration in those addressed and the new relationship which redemption brings. "Having sat down His disciples came to Him and having opened His mouth He taught them." Because it is not understood that the Lord was addressing those in relationship with Himself as subjects of grace, it is assumed that these moral traits can be produced by man in the flesh, apart from the new nature which is implanted at new birth, and the whole truth of the gospel set aside.

What then is the kind of behaviour that becomes His kingdom? The Sermon on the Mount gives the answer, and the first beatitude is characteristically descriptive: "Blessed are the poor in spirit; for theirs is the kingdom of heaven" (Matt. 5:3). This is not a question of persons going to heaven, by-and-by, but of heaven ruling them now; it is how to go on before you get to heaven.

The promise attached to the state of soul in this first beatitude would cover all the virtues mentioned, "Theirs is the kingdom of the heavens."

"To be a 'mourner' in the sense of our text, is to be deeply and tenderly affected by the condition — especially the moral and spiritual condition — of others around us. For example: The worldliness of true Christians; the manifest delusion of mere professors; the godless ways of those who may be our near neighbours, accompanied with a deep sense of inability to witness for God in such a scene, fills the heart with holy sorrow."

"At the same time, this holy sorrow, which is so good and wholesome, and which leads to much prayer and dependence on God, must not be mistaken for a low, complaining, unhappy, discontented, mournful spirit in ourselves, which we may think answers to this beatitude. Not so; such would be little likely to enter into the sorrows of others, or mourn over the dishonour done to God and His truth in this world. They are too much occupied with their own state of mind, and that which immediately concerns themselves."

"'Blessed are they that mourn' is the second feature. There is more activity of life, more depth of feeling, more entrance into the condition of things around them. To be 'poor in spirit' would be true if there were not a single other soul in the world; he thus feels because of what he is in himself; it is a question between him and God that makes him to be poor in spirit. But 'blessed are they that mourn' is not merely what we find in our own condition, but the holy sorrow that a saint tastes in finding himself in such a world as this, and, oh, how little able to maintain the glory of God!"

"'Blessed are they that mourn: for they shall be comforted' (ver. 4). There is not a single sigh that goes up to God but He treasures and will answer it; 'Ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves.' Here, then, we have the sorrowing of the godly soul."

"This is apt to be misunderstood, particularly at a time like the present when the hunt for pleasure and fashion is engaging the mass of men. There were those who sighed and cried in Ezekiel's time for the abominations done at Jerusalem, and we live in the midst of a godless and suicidal infatuation which calls for the judgment of God. Such a state of things calls for mourning on their part of those that know God. Every divinely taught heart knows that the time of the Bridegroom's absence is the mourning time (Matt. 9), but like Mary of old has divine comfort even now (John 20). To appoint unto them that mourn in Zion; to give unto them beauty for ashes, the oil of joy for mourning."

"The King has the sense of the true state of the people, who had no heart for Him. Hence there is a certain tinge of sorrow that runs through it. That must ever characterize real godliness in the world as it is."

"We may, and ought — if we are poor in spirit and true mourners — to be bright and happy in the divine presence, where all is peace and joy, and yet have fellowship with the deep sympathies of Him who was 'a man of sorrows,' in our journey through this world. And the more we know of His Spirit, the deeper will be our sense of what is due to Him, and the keener will be our sorrow when we see so many who set themselves against His authority."

"It can only be tasted when the heart has a true sense of the moral condition of the church and the world. Then we must 'mourn' over the fearful effects of sin and apostasy which meet us at every step. We walk in the midst of ruins. Wrecks of every kind lie strewed around us. Blighted hopes, unexpected calamities, with a multitude of little secret sorrows, characterise the land in which we are strangers and pilgrims, so that like captive Israel of old, 'by the waters of Babylon,' we may 'sit down and weep,' though we need not hang our harps on the willows; we are privileged to rejoice daily in the blessed hope of the Lord's coming, when we shall be fully and for ever comforted."

"The mourner must now retire into his secret chamber and breathe out his sorrow into the bosom of his Lord. He must stand aloof from all this sad mixture of the church and the world, well knowing that he will be judged as wanting in brotherly love, and uncharitably affected towards other Christians. He will not have his sorrows to seek; but the Lord knows it all, and he shall be comforted. The time is coming when he will enter into the joy of his Lord, and reap the fruit of his testimony for Him throughout eternity. 'Blessed are they that mourn: for they shall be comforted.' Every tear that has been shed, every sigh that has gone up to God, every groan that has been uttered in sympathy with a rejected Christ, are all treasured by Him as the memorials of His own grace working in us, and will surely be held in everlasting remembrance."

Matthew 5:5. Blessed are the meek; for they shall inherit the earth. In our meditations on the third beatitude, we find ourselves in happy company with that blessed One who was "meek and lowly in heart." There is evidently, in this third class, a great advance in the soul's blessedness. The heir of glory has been learning in the school of Christ how to meet the troubles of this life, as He met them. This is a great lesson, and greatly needed.

The great advance in the third class seems to be this: the soul has so grown in grace, that now, in place of a questioning, reasoning, self-willed spirit being manifested in this scene of trial, the disciple meekly bows his head in submission to the Father's will, and learns of Jesus to be meek and lowly in heart; for, after all, in these circumstances it is a question of either self-will or submission.

Though groaning in spirit, and mourning over the wickedness of man, the rejection of Christ by those we love, and the failure of those who bear His name, the man of faith is quiet and humble! he walks with God in the midst of it all, and refers everything to Him. In the lowest murmur of the enemy, or in his loudest roar, he hears his Father's voice; in the smallest injury or in the greatest outrage, he owns His hand; he envies not the world its pleasures, or the wicked their prosperity; all his resources are in the living God.

He was "meek and lowly in heart;" and this was what the Lord said after He had been groaning in spirit, for He knew what it was to have a deeper sorrow than we have spoken of, over the condition of men and the rejection of God that He witnessed here below. He could only say "Woe" to those cities in which He had done so many mighty works ... But at the same hour we find He rejoices in spirit, and says, "I thank Thee, O Father." Such is the blessed proof of matchless meekness in Jesus. The same hour which sees the depth of His sorrow over man sees also His perfect bowing to God, though at the cost of everything to Himself.

Meekness is not merely to have a sense of nothingness in ourselves, or to be filled with sorrow for the opposition to God here below; but it is rather the calmness which leaves things with God, and bends to God, and thankfully owns the will of God, even where naturally it may be most trying to ourselves.

"Blessed the meek for they shall inherit the earth." Meekness contrasts with the bold boasting of man, but is far from being a sign of weakness. It was no sign of weakness in Abram when he yielded up his right to Lot, as may be seen from his exploits in the following chapter. Moses was the meekest man in all the earth, but there was none so valiant as he.

Blessed are the meek: for they shall inherit the earth (ver. 5). The earth — why not heaven? The earth is the scene of all this evil, causing such sorrow and mourning. But now, having better learnt God's ways, they can commit all to Him.

"The meek will he guide in judgment, and the meek will he teach his way. … The meek shall inherit the earth, and shall delight themselves in the abundance of peace." (Ps. 25, 37) These passages no doubt refer to the millennial earth, when the God-fearing remnant shall possess it, in association with Christ as their king of glory. It is not said, observe, that they shall inherit heaven, but the earth. The place of their trial and sorrow will one day be the scene of their rest, their glory, and blessedness. The Christian will possess it in a higher way — as one with Christ, who will then feed the poor with bread.

The land for the people is the cry to-day, and large estates are changing hands constantly. The time is near when in bold apostasy "the wilful king" shall divide the land among his favourites for gain (Daniel 11:39). But at that time the Lamb will take possession and overthrow every opposer. While we wait of that day it is well to be able to say, Jehovah is the portion of mine inheritance and of my cup (Ps. 16).

The reason why so few have learnt to meet the troubles of this life as He met them, is, because they are not under His yoke, and learning of Him. They are thinking of their own character; how much they have been misunderstood, how grossly they have been misrepresented, how falsely accused, and how unjustly or unkindly treated. They have not learnt that their own reputation is the last thing they should think about; that now they have only to care for the character of Christ.

"Blessed they which hunger and thirst after righteousness for they shall be filled." This is the central trait of the seven, and it seems to bind them all together like the central light on the candlestick. Do we know what this means? David cried, "As the hart pants after the water-brook so pants my soul after God. My soul thirsts for God, for the living God." No person ever sought the Lord and was disappointed, and no amount of this world's goods can ever satisfy the heart that has fed upon the bread of God.

The fourth blessedness is much more active. "Blessed are they which do hunger and thirst after righteousness: for they shall be filled" (ver. 6). Perfect soul-satisfaction they shall have. Whatever was the form of the spiritual feeling of the heart, there is always the perfect answer to it on God's part. If there was sorrow, they shall be comforted; if there was meekness, they shall inherit the earth, the very place of their trial here. Now, there is this activity of spiritual feeling, the going out after what was according to God, and what maintained the will of God.

"Blessed are they which do hunger and thirst after righteousness, for they shall be filled" (Matt. 5:6). Those who hunger and thirst after righteousness, God will fill. It is a hungering, and thirsting, after practically meeting the mind of God. Do we know that? I suppose the reason why we know so little of what it is to be filled, is because we so little hunger and thirst after righteousness.

Now the subject changes. Hitherto we have had righteousness. It is a right thing to be poor in spirit, it is a right thing to mourn, it is a right thing to be meek, it is a right thing to hunger and thirst after practically meeting the mind of God. Now we come to the other side of the subject. Grace. Christ!

This is grace, and like the ways of the Lord in grace, from the beginning. His answer meets the felt need of the soul. He creates the desire that He may satisfy it. When the heart desires that which is good, we may be sure that His grace is there. As there is nothing spiritually good in the natural heart, the first, as every good desire after, must come from God. "I will arise, and go to my father," was the effect of grace working in the heart of the prodigal; and he was then as safe as when he was in his father's arms, though he did not know it. So that a good desire is the fruit of grace, and, in a certain sense, the possession of all that is desired. It is like the earnest of the inheritance.

As we are all well acquainted with the force of the figure, we can easily see its spiritual application. To hunger and thirst after righteousness evidently means an earnest desire of the renewed mind to do the will of God in this world; and this desire is increased from finding the world opposed to what is right in the sight of God — to righteousness. Hence the intensified feeling of hungering and thirsting.

But though blessedness is the sure reward of righteousness, the righteous path will be one of great trial and many difficulties. The maxim of the world is, not what is right before God, but what is convenient, profitable, or suitable to self. What the mind of God may be on the subject is never thought of; and he who would suggest the inquiry would be set down as unfit for the practical realities of this life.

As a test of the real character of much that we allow and do, it would be impossible to over-estimate the value of this short and simple question, Is it right? Not that we are to expect an express passage of scripture for everything we do or allow; but we may seriously inquire, is this in accordance with the revealed will of God in Christ? Are we sure that it has His approval? If not, what is it worth? It is worse than useless, it is wrong… To hunger and thirst after righteousness is the earnest desire to maintain what is right in the sight of God, though it may expose us to the opposition and oppression of the world, or to that of worldly-minded Christians.

"BLESSED are they which do hunger and thirst after righteousness: for they shall be filled" (Matt. 5:6). Though thou hast not so much righteousness as thou wouldst, yet thou art blessed, because thou hungerest after it; desire is the best discovery of a Christian, actions may be counterfeit; a man may do a good action for a bad end. So did Jehu. Actions may be compulsory: a man may be forced to do that which is good, but not to will that which is good. These hungerings after righteousness proceed from love; a man doth not desire that which he doth not love; if thou didst not love Christ, thou couldst not hunger after Him.

The hypocrite doth not so much desire the way of righteousness as the crown of righteousness: his desire is not to be made like Christ, but to reign with Christ. This was Balaam's desire, "Let me die the death of the righteous" (Num. 23:10). This is the hypocrite's hunger; a child of God desires Christ for Himself. To a believer, not only heaven is precious, but Christ is precious (1 Peter 2:7). Hypocrites' desires are but desires, they are lazy and sluggish. "The desire of the slothful killeth him; for his hands refuse to labour" (Prov. 21:25). But true desire is quickened into endeavour, "With my soul have I desired Thee in the night; yea, with my spirit within me will I seek Thee early" (Isa. 26:9).

"They shall be filled." God never bids us seek Him in vain. "He has filled the hungry with good things" (Luke 1:53). "He satisfieth the longing soul" (Ps. 107:9). God will not let us lose our longing.

A man may hunger after the world and not be filled; the world is fading, not filling. A man may be filled and not satisfied. A sinner may take his fill of sin, but it is far from satisfaction… but he that hungers after righteousness shall be satisfyingly filled. "My people shall be satisfied with My goodness" (Jer. 31:14).

God can fill the hungry soul. "With Thee is the fountain of life" (Ps. 36:9). The cistern may be empty and cannot fill us. But the fountain is filling. The fulness of God is an infinite fulness, it knows neither bounds nor bottom. It is a constant fulness, "Thou art the same" (Ps. 102:27). God can never be exhausted, His fulness is overflowing and ever-flowing.

We conclude, then, from these reflections… that every desire of the heart after Christ shall be satisfied for ever. So far this is true now. May the Lord awaken and draw forth many deep, earnest, longing desires after Himself, in these last and closing days.

We now enter on what may be called the second section of the Beatitudes. They are evidently divided into four and three — a division not uncommon in scripture. The first four are characterised by righteousness, or that which is due to God: the last three by grace, or the activities of grace towards others. There is great moral beauty, order, and instruction, in these two classes.

As righteousness is the key note of the first four, so grace is that which lies at the root of the latter three; and, therefore, the very first of them demonstrates not merely that they are righteous and that they feel what is due to God, but they appreciate the love of God, and maintain it in the midst of surrounding evil.

This is the characteristic feature of the new class of blessing; just as poverty of spirit was the introduction to the first blessings, so mercy is to these.

No word within the compass of our language has a sweeter sound than mercy; and no other word could bring the character of God more fully before thy mind... He is "the Father of mercies." Mercy is not merely a resource of God, but He is its source — "the Father of mercies." He is the well-spring of all the pity, compassion, tenderness, kindness, and charity, whether temporal or spiritual, which flow through this world of misery.

There is no interruption to His mercy: it is the active principle of His being in this world of sin and misery. "For his mercy endureth for ever."

There is nothing on which God more takes His stand (as the active principle of His being in a world of sin) than His mercy. The only possibility of salvation to a single soul is that there is mercy in God; that He is rich in mercy; that there is no bound to His mercy; that there is nothing in man, if he only bows to His Son, which can hinder His constant flowing spring of mercy.

In what way, we may inquire, does mercy differ from grace? Clearly they are not the same thing, though they may come very near to each other... Both words, we find, are prominent in the character of God, as proclaimed to Moses — "The Lord, the Lord God, merciful and gracious." He is merciful to forgive, and gracious to help in every time of need.

The term grace evidently conveys the idea of free gift, favour; without obligation on God's part, without claim on ours... But mercy always marks the receiver as a wrong-doer. To be "merciful" is to be ready to overlook or forgive a wrong, at the same time conscious that he to whom mercy is shown deserves a contrary kind of treatment.

And here learn also, as a believer, how to show mercy. Give not thy alms to the poor as thou wouldst throw a bone to a dog. With what grace Jesus bends over the poor man, and asks, as if He were his servant, "What wilt thou that I shall do unto thee?" Far from taking a place of manifest superiority, and causing the poor man to feel as if in a far distant place, He gave him to know and feel that He was dealing with him in love and grace...

The Christian must not only be merciful — most merciful, always merciful — but he must learn to show mercy after the manner of his Lord and Master. The way of the world is to patronise, and to be esteemed as benefactors; and many will give for the sake of this honour. But not so those on whom the Lord lays His hand and pronounces blessed.

All through Scripture this word mercy abounds: it is a beautiful word, mercy. "Blessed are the merciful." Ah, beloved, I believe we are a hard lot. God delights in mercy. If a person has this thought inwrought in his soul, he will be quit of his hardness.

Not that mercy makes light of sin. Not at all! Those who are nearest to God have this too, they are "pure in heart" likewise, for they are the most like Christ.

The effect of mercy is not a compromising of the holiness of God, but a larger and deeper standard of it. The fuller your hold of grace is, the higher will be your maintenance of holiness.

But thou mayest yet inquire, my soul, what is the promised reward here assured to the merciful — "They shall obtain mercy?" We cannot need mercy in heaven. Surely not. Nevertheless, the promise is future, whether strictly applied to the Jew, or morally to the Christian. Onesiphorus was no doubt a Christian, and Paul prayed for him, "that he might find mercy of the Lord in that day" — the time of future rewards.

In the exercise of mercy towards others, thou shalt taste afresh the sweetness of God's mercy to thine own soul. A gracious eye, a tender heart, an open hand, carry with them their divine reward.

They will find, not that there is not difficulty and trial, but that though they shall know the cost of it, they shall know the sweetness of it; they shall taste afresh what the mercy of God is towards their own souls, in the exercise of mercy towards others.

What met us at first? Mercy! What keeps us all along the road? Mercy! What does the Holy Ghost bid us look for? Mercy! We have received mercy to begin with, but the biggest mercy of the lot is to be delivered from this place and scene of corruption... To be taken up out of it all to be with Himself will be an immense mercy. We are exhorted to be "looking for the mercy of our Lord Jesus Christ, to eternal life."

These last three blessednesses partake largely of the character of grace, the merciful, the pure in heart, and the peacemakers. They are the reproduction of Christ in us... Was He not poor in spirit? Was he not a mourner? Was He not meek?... Was He not merciful? Pure in heart? A peacemaker? He was all these, and more, in perfection.

Theirs too is purity in heart, and as by faith they see God now, so shall they beyond others by-and-by (Rev. 22:4).

— `authors/kelly/gospel/11.html`

Such are the qualities, said the Lord, which suit the kingdom. They are not those of man fallen nor even unfallen. The first man in Paradise had none of them any more than the outcast race. "Ye must be born anew," and even then have your new character formed and impressed by the Lord Jesus… Those that follow Him, having Him as their life, must have His qualities reproduced and manifested in them.

— `authors/kelly/gospel/11.html`

The same lips describe the human heart in its sinfulness, but by His power He can change it from being hard and stony and write His laws upon it, that in boundless grace it might be like His own. It is said of the elders of Israel that they saw God and did eat and drink. Surely it is blessed to behold the beauty of the Lord and inquire in His Temple. Have we ever beheld the King in His beauty? Can we say, "We see Jesus crowned with glory and honour"? If so we can look forward to the time when His servants shall serve Him and shall see His face (Rev. 21). Meantime there is a wholesome word for us, "Pursue peace with all, and holiness without which no man shall see the Lord."

— `authors/mcbroom/Notes_on_Matthew.html`

If we love it there is that word in the Proverbs, "He that loves pureness of heart, for the grace of his lips the king shall be his friend." It will show itself in conversation. The wisdom from above is first pure, then peaceable. When the kingdom comes a new heart will be given… He will take away the stony heart that said, "Away with Him"; but the new heart will say, "With His stripes we are healed." The blessing of the new covenant is not only, "their sins and iniquities will I remember no more," but "I will put my laws in their heart," and there will then be a people who shall love the Lord with all their heart.

— `magazines/bt/BT_NS11/1917_209_Matthew_Reading.html`

A new heart is a heart without any reserve. An evil conscience would keep you away. A true heart rests on the knowledge that all is done; so I am able to draw near, not in presumption, but having the heart sprinkled from an evil conscience… Motives are dealt with here and that which is inward.

— `magazines/bt/BT_NS11/1917_209_Matthew_Reading.html`

When the Lord Jesus said in Matthew 5:8, "Blessed are the pure in heart, for they shall see God," He was speaking of His people in their normal condition, for it is normal for a Christian to have a heart that is free from the pollution of the flesh, and that answers to the divine exhortation, "Be ye holy, for I am holy."

— `magazines/OSW/later_articles/1967 c/28 Things that are Pure.html`

"Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned" (1 Tim. 1:5). These practical features are to mark us, love flowing out towards others from a heart that is kept pure by obedience to the word of God, with all that belongs to the flesh kept in the place of death.

— `magazines/OSW/later_articles/1967 c/28 Things that are Pure.html`

I do not believe a creature can see God in His essence. But it is said that the pure in heart shall see God, and "in heaven … angels do always behold the face of my Father which is in heaven."

— `authors/darby/NOTESJOT/40017_8E.html`

I remember a brother speaking to a fellow-traveller, who answered him, "Oh, I am quite sure that the pure in heart will see God." Well, he replied, do you think you are pure enough in heart to see God? "Oh, you are beginning to be personal," said he.

— `authors/darby/NOTESJOT/40041E_B.html`

"Blessed are the peacemakers; for they shall be called the children of God." It is not, observe, they who live in peace, walk in peace, or keep peace, that are crowned with the divine blessing, but they who make peace — "peace-makers."

The distinction is important, as many who have a peaceable nature are the least qualified to make peace, and are in danger of being unfaithful for the sake of peace. But peace-making is quite another thing. It is the grace of the Lord Jesus in blessed activity, pouring oil on the troubled waters — on the tumultuous passions of men. And this, mark, without compromising the holiness of God, or saying, Peace, peace, when there is no peace.

It may occasion much self-denial, much anxiety, much waiting on God much disquiet to one's own mind… But the peace-maker must be impartial; he must see that "mercy and truth meet together, that righteousness and peace kiss each other." There must be truth as well as grace, purity as well as peace. Time must be given for God to work: peace cannot be forced.

The pure in heart are at peace with God through the precious blood of Christ. Cleansed from all sin — whiter than snow — they see God, and have learnt much in the divine presence that fits them for peace-making. He who walks with God must live in the spirit of self-judgment — must judge all that belongs to himself naturally, and thereby gain complete control over his own spirit, temper, words and ways… The sixth beatitude, we have no doubt, is the true preparation for the exercise of the God-like grace of the seventh; or as James says, "First pure, then peaceable."

None of the Christian graces so distinctly reveals God in His children as this peace-making spirit. "They shall be called the children of God." That which God is, and delights in, is seen in them. The moral resemblance is manifest, and their sonship is declared… God is the great Peace-maker. This is what He has been doing, what He is doing, and what He will do until peace is established for ever in the new heavens and the new earth. He delights in the title "God of peace;" which occurs seven times in the Epistles. He loves peace: strife and contention cannot dwell with Him.

The true ground of peace between God and man was laid in the great work of the cross… Christ made peace by the blood of His cross: and when His blessed work was finished, He returned to His Father, leaving behind Him the full blessing of peace for His disciples; "Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you." The peace which He made on the cross, and His own personal peace which He enjoyed with His Father while passing through the sorrows of this world, He leaves as the rich legacy of His love for all who believe in Him.

In Christians He glorifies Himself in reconciliation, to make them the first-fruits of His new creation, when He shall have reconciled all things in heaven and on earth by Christ. Therefore it is written "Blessed are the peacemakers, for they shall be called the children [sons] of God." They have His nature and His character.

First of all He pronounces certain classes blessed. These blessednesses divide into two classes. The earlier character of blessedness savours particularly of righteousness, the later of mercy, which are the two great topics of the Psalms… The next three are founded upon mercy. Hence we read as the very first — "Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God. Blessed are the peacemakers: for they shall be called the children of God."

How too could it agree with being persecuted for righteousness' sake? how with being reproached, and having all manner of evil said and done against one falsely for Christ's sake, yet, rejoicing and being exceeding glad to be thus defamed and ill-used for His name?

Harder still was the actively gracious spirit of mercifulness, purity in heart, and peace-making according to God, with the persecutions which such righteousness entails.

Were it not that we leave the children of the kingdom in a hostile world, we might here conclude our "Meditations," in the full assurance of their perfect blessedness. Seven times blessed is divine completeness. But however blessed, however happy in the divine presence... they still stand in this world just where they stood before they were born of God, and surrounded it may be with the same persons and circumstances as they ever were.

So far, it will be observed, we have spoken chiefly of the character of God's children, now we turn to meditate for a little on their position in an evil world. The moral character of those who belong to Christ rising in grace to the seventh beatitude, must necessarily arouse the spirit of persecution, and expose them to trial, until the kingdom of heaven is set up in power and glory.

Had no special blessing been pronounced on this condition of things the disciples might have been ready to say that their state was anything but blessed; that the benediction of heaven on their character only brought down upon themselves the hatred and oppression of mankind... But oh, the grace, the rich, the abounding grace, of our Lord Jesus! He pronounces those twice blessed who are exposed to persecution from the world.

This is evidently to begin over again. The first blessedness was, "Blessed are the poor in spirit; for theirs is the kingdom of heaven;" and the next three were all marked by righteousness... But here it is not so much what they are, as what their lot is from others. The last two beatitudes speak of their portion in the world from the hands of other people. The first four are characterized by intrinsic righteousness — the last three by intrinsic grace. These two, then, answer, one to the first four, and the other to the last three.

This does not go beyond the blessed state of things that the power of God will bring in upon the earth in connection with the Messiah. Being rejected, the kingdom of heaven is His with a stronger and deeper title, as it were — certainly with the means of blessing by grace for the lost. A suffering and despised Messiah is still dearer to the heart of God than if received all at once. And if He does not lose the kingdom because He was persecuted, neither do they.

Persecuted, not merely by the Gentiles or the Jews, but for righteousness' sake. Do not be looking at the people that persecute you, but at the reason why you are persecuted. If it is because you desire to be found in obedience to the will of God, blessed are you. You fear to sin? you suffer for it? Blessed are they which suffer for righteousness' sake: they will have their portion with the Messiah Himself.

For example, a Christian who is walking with the Lord, fears to do what is wrong, he desires to do what is right; he seeks to maintain a conscience void of offence towards God and towards man. This is the breastplate of righteousness. But he is offered, it may be, certain preferment in his position if he will agree to do something which he fears not to be right. The offer may be a tempting one and he is needy; but no; he waits on the Lord; he brings the matter before Him; light shines, the tempter's object is seen, he positively refuses; righteousness prevails, but he suffers for it. He is misunderstood, is called foolish, or it may be fanatic and madman. He not only loses what was offered, but what he had; he is no use, he is turned out. Still he can say, My present loss, under the righteous government of God, will prove my eternal gain.

This is a much higher thing than suffering for righteousness' sake, though the two may often go together. Many an upright mind has suffered for righteousness' sake, who knew not the Saviour's love or His saving grace. Naturally upright, they would not stoop to deceive, and suffered for it. Even natural uprightness is too straight for the crooked ways of this sad, deceitful world.

There is something still more precious than righteousness, and that is Christ. And when you have Christ, you can have nothing higher... The difference is just this: when a man suffers for righteousness' sake, it supposes that some evil has been put before him which he refuses... Righteousness prevails, and he suffers.

There may be more than thou art aware of. The Christianity that is positive and aggressive, and pursues its path outside the camp where Jesus suffered, must taste the bitterness, or rather the sweetness, of persecution. Such Christians will be avoided, if not despised, by those in favour with the world. The outside place, the unworldly life, is a stinging rebuke to the time-serving, or merely professing Christian.

So far this may be harmless, thou wilt say; true, it opens no dungeons, it breaks no bones, it kindles no fires, it sharpens no swords: but how much further would the spirit of persecution go if let loose? Let the history of the church say.

The Lord had laid down in vers. 5-9 the distinctive moral qualities suited to the kingdom of the heavens, with the supplemental blessednesses in sufferings (10-12). He now proceeds to state definitely their position here below according to His mind. The first is given in ver. 13, answering to righteousness, as we saw in the earlier qualities He endorses; the second in 14-16, answering to the outgoing energy of grace.

The disciples were familiar with salt not only in ordinary life but in the oblation to Jehovah, "the salt of the covenant of thy God": "with all thine offerings thou shalt offer salt" (Lev. 2:13). And so we read of "a covenant of salt": as expressive figuratively of what was to be preserved inviolate and unchanging (Num. 18:19; 2 Chron. 13:5).

If fire represents God's avenging judgment of evil, salt does no less clearly His preserving power in relation with Himself... as offered to God, our bodies even as a living sacrifice, we know and have the seasoning with salt that we may be kept pure and incorrupt, abhorring any working of flesh as vile and condemned in Christ's death.

Salt preserves, and light illuminates. We cannot be like healthful salt in the earth if we are of the earth. We cannot be as a light lifted up in the world if we are of the world. Now nothing more helps to keep us distinct and separate from the earth and world than persecution from the world, no matter what form it takes. Persecuted for Christ's sake, the disciple is real salty salt, and he also emits a maximum of light. Does not this word of our Lord reveal to us the secret of much of our feebleness?

Let it be noticed that they, and only they, and they emphatically, were "the salt of the earth." The Lord does not say the salt "of the world." ... when thus distinguished as here, we may remark now in pointing out the force of our text, that "the earth" means that ordered scene where God had dealings beyond other parts. It was then as of old where Israel was set; as it was about to be enlarged by the outward profession of His name far beyond the land of Palestine. The Lord accordingly begins with that position of conserving purity, alike privilege and responsibility. "Ye are the salt of the earth."

Suffering whether for the kingdom or the King was to be esteemed a favour, and it would have its bearing both on the present and the future... it also gave the present distinction of being in the ranks of heaven's most distinguished witnesses on earth, and set them in the line of divine testimony. They were the salt of the earth and the light of the world. Notwithstanding the persecution and hatred of men they were to be a force for good, able to meet and counteract in divine power the corruption that is in the world through lust, and shed a beneficent influence on all around them.

But He adds words — most grave words — "If the salt lose its savour, wherewith shall it be salted?" Profession there would be, and an excellent thing it is, if it be a heart testimony to God, true not only in word but in deed. Here, at the beginning and still more clearly at the end of His communications the Lord prepares us to expect what soon and increasingly became evident how hollow and false it was to become; and He intimated by His question and comment that the true and holy savour if once lost would be irreparable. Whatever grace might work individually, or with a few here and there, the pure position cannot be restored. Salt is itself. Nothing outside can give the saltness that disappears. Wherewith shall it be salted?

He goes farther, and pronounces its unfitness even for the useful purpose of fertilising supplied by that which is most offensive. Saltless salt is unavailing even to manure the earth. It is only fit to be thrown outside, and trodden under foot of men. And so it will be, as it has been. When Christianity vanishes and only a savourless Christendom remains, men have trodden it down as more worthless than Judaism or even Gentilism, and the more insufferable as so much prouder and more persecuting.

How evidently, in the Sermon on the Mount, the Lord speaks of those in the midst of evil, and who in fact had a heavenly, divine mind in the midst of it!... But if those so-called were the salt of the earth, what is it all become? What a judgment on the now professing Church!

"Here the character of the position for the disciples goes beyond 'the salt of the earth.' For this was expressive of righteousness; a righteousness not outward like that of the scribes and Pharisees (which sought reputation of man, and was little beyond the pride of a Stoic), but lowly and real as in God's sight. Whereas 'the light of the world' is the shining forth of grace, and inseparable from the confession of Christ in that respect. Salt preserves, but does not make everything manifest as the light does."

"'The world' had no such special dealing of God as 'the earth.' There moral darkness had reigned, which the light was to dispel as far as He gave it scope and power. Redemption, Christ's death, resurrection, and ascension, would give the light a penetrating energy unknown before. For such was the deadly pall which overhung the favoured land during our Lord's earthly sojourn that, contrary to nature, the darkness resisted the light, and 'comprehended not' even the True Light in His person. But when He rose victorious over all the power of the wicked one, the old commandment became the new, and was true not in Him only but in us, Christians, because the darkness is quite passing and the true light already shines."

"This is confirmed by the figure which follows and carries the truth out farther. 'A city set, or situated, upon a hill-top cannot be hid.' The sphere is no longer the circumscribed area of the earth or land, but, as for another aspect we read, 'the field is the world.'... And they, His disciples, are the light of the world: a city set upon a hill-top cannot be hid. Once darkness, they are now light in the Lord, and responsible to walk as children of light, corporately as well as individually. For the fruit of light is in all goodness, and righteousness, and truth."

"Men treat their light more fairly than Christendom does the light of which our Lord spoke. Men shrink from natural darkness, its inconveniences, and its dangers; and when they light a lamp, they do not put it under the dry measure (which of course would quite hide it) but on the lampstand, and it shines to all that are in the house. But Christendom fears the light that exposes its neglect of scripture, and of the Holy Spirit's guidance, and of Christ who is and ought to be the all."

"From it being said, 'let men see your good works,' people often imagine that these are the light itself, and thus make the two things we are considering practically one. Indeed they are made for one another: separate them, and there is at once a fatal deficiency in each. What testimony to Christ can there be, if there be not the life giving evidence? But again, what evidence in the life if the lips are silent as to Christ?"

"Thus it needs the light to shine upon the good works, that they may be seen as such, and glorify your Father who is in heaven. Apart from this, they may glorify humanity, or glorify any lie under the sun. Christ is He with whom in the full reality of it, 'light is come into the world,' and if 'men love darkness rather than light,' it is, as He Himself says, 'because their deeds are evil'... Thus if any are to be in any sense a light of the world, there is but one way of it — by reflecting Him."

"Benevolent works are no test, and are not what Christ looked for and here expresses. He spoke of works excellent in the sense of what suits the Father and the Son, and of which the Holy Spirit is the sole power in us. It is not His mind to let our good works shine before men, but our light, or confession of Himself in word and deed."

"Nor can anything other or short of this secure the end He proposes. For I might dole out all my goods in what men call charity, or deliver up my body to be burned without confessing Christ, and therefore without in any way glorifying the Father. There is neither light nor love without the faith and the confession of Christ; and self might thereby be honoured, but not the Father."

"Verses 10-16 show the submission of heart which accompanies the foregoing. Suffering whether for the kingdom or the King was to be esteemed a favour, and it would have its bearing both on the present and the future... They were the salt of the earth and the light of the world. Notwithstanding the persecution and hatred of men they were to be a force for good, able to meet and counteract in divine power the corruption that is in the world through lust, and shed a beneficent influence on all around them."

"The salt of the earth represents the righteous principle… But now, in verse 14, we have not only the principle of righteousness, but of grace — the outflowing and strength of grace. And here we find a new title given to the disciples, as descriptive of their public testimony — 'the light of the world.' The light is clearly that which diffuses itself. The salt is what ought to be inward, but the light is that which scatters itself abroad."

"'A city that is set on a hill cannot be hid.' There was to be a diffusion of its testimony around. Man does not light a candle to put it under a corn measure, but on a candlestick, 'and it giveth light unto all that are in the house.' After this manner let your light shine before men, 'that they may see your good works, and glorify your Father which is in heaven.' Mark it well."

"The disciples of Christ were the preservative principle in the earth. They were the light of the world, which did not possess that light. This was their position, whether they would or no. It was the purpose of God that they should be the light of the world. A candle is not lighted in order to be hidden."

"Suffering whether for the kingdom or the King was to be esteemed a favour, and it would have its bearing both on the present and the future… They were the salt of the earth and the light of the world. Notwithstanding the persecution and hatred of men they were to be a force for good, able to meet and counteract in divine power the corruption that is in the world through lust, and shed a beneficent influence on all around them."

"When people talk about this verse thinking of their own works, they are generally not good works at all; but even if they were, works are not light. Light is that which comes from God, without admixture of man. Good works are the fruit of its action upon the soul; but it is the light which is to shine before men. It is the confession of Christ that is the point before God. It is not merely certain things to be done."

"The moment you make good works the object, and their shining before men, you find yourself on common ground with Jews and heathen… What so bad, in the way of a thing done professedly for God, as a work that leaves out Christ, and that shows a man who loves Christ to be on comfortable terms with those that hate Him?… Let your confession of what God is in His nature and of what Christ is in His own person and ways — let your acknowledgment of Him be the thing that is felt by and brought before men; and then, when they see your good works, they will glorify your Father which is in heaven. Instead of saying, What a good man such a one is, they will glorify God on his behalf."

In verse 16 the light is distinct from good works, but both are closely connected. The light speaks of moral and spiritual testimony to Christ. The good works are works that back up this testimony as being real. Apparent good works by themselves would draw attention to the person who does them, that he might be honored; but if the light of testimony for Christ accompanies the good works, this influences others to recognize that God our Father is the source of the works and therefore to glorify Him in heaven, the place of highest authority.

But what light is it which is to shine? Surely this can mean only the reflection of Him who is the Light. "He does not say let your good works shine, but let your light shine; that is, let Christ shine in your life; not that ye may see your good works, but that men see them; not to your glory, but to the glory of your Father."

A lamp too is not to be put under a bushel measure, that is, obscured by that which speaks of man's work. Let us not allow our work to get in the way of the light of Christ, who is the only source of light for darkened men.

"Ye are the salt of the earth." Now salt is preservative, it preserves from corruption... Salt answers to righteousness. But "Ye are the light of the world," gives another thought. Light answers to grace. Salt merely preserves things pure from corruption, but light is aggressive, it drives out the darkness. So grace goes forth outside and seeks. "It gives light."

The Lord Jesus does not speak in these verses of the preaching of the gospel for the salvation of the lost. The entire "sermon on the mount" does not deal with this, but with the Christ-like walk of the disciples of the Lord... it is not the purpose of the "sermon on the mount" that they may receive blessing or be led to the Lord, but that the character of the Kingdom of God may be expressed in His disciples.

Here, the good works are the fruit of the working of divine light in the soul. If we let our light shine, good works will also be connected with it. But they are not the focus of our attention here... Therefore He does not exhort us here to do good works, but to let our light shine. We should not think of "our" works, but of Him. Good works will then be the result. The apostle Paul speaks of the fruit of the light which is in all goodness, righteousness and truth (Eph. 5:9).

Are we friendly, helpful, peaceable and righteous in our dealings with colleagues, neighbours and other people? In this way we can let our light shine before men. "Do all things without murmurings and reasonings, that ye may be harmless and simple, irreproachable children of God in the midst of a crooked and perverted generation; among whom ye appear as lights (heavenly lights) in the world, holding forth the word of life" (Phil. 2:14-15 J.N.D. Trans.). To let our light shine means that as well as our spoken testimony for our Lord in the world, our new nature and our position as children of God are expressed by our behaviour.