MOURNING DISCIPLES WILL BE
BLESSED
[An exposition by Rebert Govett, taken from The
Sermon On The Mount]
2. "And he opened his mouth,
and taught them, saying" -
Whom
did Jesus teach? The disciples,
as the words show. It is true that the
unbelieving multitudes were present and listened; and commented, at the close
of the sermon, on the wonderful words they had heard. But disciples only were the parties directly
addressed. This will appear clearly
proved to any one who will go carefully through the Sermon. He will find, that the persons addressed are
the world's salt and light; that God is their Father; that His pearls are
theirs; His holy things theirs; and they are children of faith,
though it be but "little faith." The same conclusion may greatly be
strengthened, if need be, by comparing with this the similar sermon in Luke 6, "The whole multitude
sought to touch him ... And he lifted up his
eyes on his disciples, and said, Blessed be ye Poor;
for yours is the kingdom of heaven."*
[*
The sermon in Luke 6, greatly as it
resembles the one in Matthew, is not the same. Greswell has well
pointed out the differences. In Luke
there is no reference to the law's commands, which is so prominent a feature in
Matthew.]
He
"opened his mouth"; for mighty was the
assembly, and loud the voice needed.
3. "Blessed are the poor in
spirit, for theirs is the kingdom of heaven."
There
is blessing conditionally offered, in the law. But twelve curses precede it. Deut. 27. The curse upon a single transgression
goes before the blessing of Moses and nullifies it. Moses' blessing encircled the tribes of
The
style of blessing is also very different, even to contrast. ‘Blessed,’ said
Moses in effect, ‘are the rich in the flesh’:
Deut. 28: 3-6. But Jesus pronounces blessed "the Poor in spirit." What now is meant by poverty of spirit? The first blessing in Luke sixth is devoted to
the disciples who are Physically Poor; but this is poverty, not
of nature, or of the flesh, but of
the spirit.
It
is the studied contrast to the spirit of
Poverty
of spirit is the temper of the Psalmist, sensible of transgression, of its deep
roots in the soul, and of its just desert: yet confident of God's grace and His
provided righteousness, as we see in Psa. 51: 5, 6, 10, 16, 17.
It is the temper described by the
prophet, after pouring contempt upon the law's material residence provided by
God. "To
this man will I look, even to him that is Poor and of a contrite spirit,
and trembleth at my word":
Isa. 66: 2.
It
is the proper answer to God's call, just raised by the Baptist ‘Repent!’ Yes! the soul is by it made sensible of no deserts from justice,
but eternal death. It confesses that
there is no strength in the flesh to obey, and win itself eternal life by
obedience. It would not put itself under
law, but under grace. It is the perfect
contrast to the spirit of the Pharisee, strong in assurance of its own powers
and righteousness; 'tis the spirit of the publican. Luke
18: 9. To this temper the law was
designed to lead. It was given on
purpose to bring down man's false notions of his strength.
It
is the contrast to the spirit of the world, and of the flesh
still. That is still boasting of
"progress." Still prophesying
the ‘world's regeneration,’ and the ‘good time coming,’ through man's strength
and goodness. ‘Poverty in self,
riches in Christ,’ is the true sentiment of a son of
the kingdom. Rom. 7: 18; 4: 13; 1 Cor. 1: 30, 31. It is at the root of Jesus' prohibition of
oaths and vows.
But
why are they blessed? Because
"theirs is the kingdom of heaven."
What is meant by this kingdom?
1.
'Tis commonly understood to signify - The Gospel dispensation but this
idea has poured darkness over many passages, which else had shone with
surpassing lustre.
2.
It really means, in every case - THE MILLENNIAL KINGDOM OF MESSIAH. 'Tis
that kingdom which Daniel promised (Dan. 7: 13)
to Christ and to the saints, 18, 22, 27.
It is the kingdom which
The
Pharisee then, or the self-justifier, cannot enter this glory. We are not even at the starting point of the
race, till we renounce our own righteousness, and welcome Messiah’s. Phil. 3;
4. "Blessed are they that
mourn; for they shall be comforted."
This
is in accordance with Isa. 61, which Jesus assures us (Luke 4: 17-19) describes His mission. He was sent to comfort all that mourn!; and that, after "the day of vengeance of our God": Isa. 61: 2.
What
can call forth the mourning of disciples?
1.
Their own sins. Isa. 59: 11; 2 Cor. 2: 7.
2.
The trials and sorrows of time, felt either directly, or by sympathy. Rom. 12: 15. Thus, Jesus wept with the sisters of
3.
The sins of the world and the church may also lawfully and fitly call
forth tears. 1 Cor. 5: 2;
2 Cor. 2: 4; Ezek. 9: 4.
JESUS
pronounces mourning disciples "blessed,"
of whatever nation they may be. Isaiah, as the prophet of
(1).
This spirit is the contrast to the law. That bade its subjects to rejoice. If obedient, they should be happy. It had festival-seasons, in which they were to
display joy. Lev. 23: 40; Deut. 12: 6, 7; 16: 14,
15; 26: 11. None such are
commanded under the gospel. The old skin
is unsuited to the new wine.
(2).
'Tis the contrast also to the ideas of nature.
‘Happy are the merry,’ is the notion of mankind. But, as ‘the sorrow of the world works death,’
(2 Cor. 7: 10) so
the Saviour utters a woe against the mirthful disciple. Luke 6: 25.
The world's time of laughter is now in
the saint's time of sorrow: but the day of reversal is coming. John 16: 1, 20, 22.
Why
are they blessed?
Because they shall be "comforted." When? In the millennial kingdom. That is the season of rest and of comfort for
God's sorrowing and suffering ones. There
is a woe on the rich disciple, who obtains his consolation here and now. Luke 6: 24. The comfort is to come, (as Isaiah intimates)
after the ‘acceptable year’ is finished, and after the ‘day of vengeance.’ Isa. 61. The sufferers for Christ's sake appear
prominently in the sketch of the millennial kingdom. Rev. 20: 4. Christ shall comfort then! For a thousand years shall joy swallow up the
bitter remembrances of the past. Look onward, mourner for Christ, the bright
morning is near!
5. "Blessed are the meek: for they shall inherit the earth."
Meekness is strictly the patience of one suffering unjustly. It is seen in its fulness, where there is
power to avenge one's self, yet not even a word of impatience or of threat is
uttered. This is to be the temper of the disciples of
Jesus. As forgiven in grace by God, it
is becoming in them to be meek before men. The note thus struck was one for which
But,
perhaps, it may be said,- ‘These words are a quotation
from the Psalms: your contrast cannot be maintained.’ ‘Tis true, that the
promise here given was previously made in Psalm 37.
But it is to be observed, that the
Psalms and Prophets occupy a position a long way ahead of the law: and that, in
most cases, they utter sentiments approaching to those of the Gospel. David,
the writer of the Psalms, was God’s anointed, but long was he kept out of the
kingdom, and power was arrayed against him. He was content to wait God's time
for his entrance into the kingdom.
At
These
words of the Saviour are in full contradiction to the self-reliant,
self-avenging, and revolutionary feelings of men. Patience, men think, is only
folly. It leads men to the endurance of
heavier loads.
I
remember reading an anecdote of a lady, standing near the cottage of a poor
widow about the time of her dinner, who overhead her, as she gave thanks over
her poor fare, to say with holy joy - What! all this! and Christ besides!’ Whereupon, the writer says, ‘Thus do
the meek inherit the earth!’
But,
that is wholly to pervert the sentiments of the text. It is not that the meek do at present enjoy
the power, and riches, and happiness of the earth. Meekness is the way to lose the
things of the world. ‘Tis ‘the man of spirit who stands up for his rights,’ who
generally keeps his property secure. The
meek are often robbed, scorned, trodden down. The promise is, that
they shall inherit the earth.
When?
When the kingdom of
heaven is come. When the saints of the heavenlies take the kingdom under the whole
heaven. Dan. 7.
To this the 37th
Psalm looks forward, as the time of consolation for the meek. God's hand, as the Great Avenger, shall cut
off the wicked and violent from the earth. His enemies shall be destroyed. Psa. 37: 10, 17, 28, 34, 38. Then the righteous shall
enjoy the earth. 29,39,40.
But,
is the earth the portion of a disciple of Jesus? Yes, in part. Heb.
11: 8-16. Jesus speaks of the
sons of the resurrection: and they, while possessing the heavenly
This
then conveys to the believer in Jesus the lesson, that
he is not to avenge himself: not to stand up for his rights, whether by the
sword, or by law.
But
how then will those meet the Saviour, who have transgressed
in this respect? Cromwell seems to have
been a truly converted person: but his spirit was that of the law. To redress grievances, he took the sword. By the sword, he sought to maintain
righteousness and avenge evil. What
bitterness that career brought with it, even in this world! But can those who refuse meekness as their
principle, look for the portion of the meek in the millennial kingdom?
6. "Blessed are they who hunger and thirst after righteousness:
for they shall be filled."
The
temper spoken of in this verse is strongly allied to poverty of spirit. The renewed soul that is sensible of sin, is likely to feel a desire for holiness. The sense of spiritual want craves, like a
natural appetite, its fill. The world is
felt to be a place of wickedness. Even
within the renewed, sin lodges, though hated. The regenerate desires the victory of
holiness, in himself and others. This is a blessed feeling: wrought by the
Spirit of God. Jesus gives a present
gratification to this spirit, by laying before it the precepts of
righteousness, which are now well pleasing to God. There seems to be a reference to the
invitation to the hungry and thirsty. Isa. 55: 1.
Here is a standing very different from
that of the law. Law assumed that its
subjects were already full of righteousness; and that they would
cause its streams to flow forth from themselves throughout their life. Here we have a sense of deficient holiness,
together with the desire for it, strong as hunger, abiding as thirst.
How
contrary the tone of all this to the spirit of the Scribes and Pharisees;
haughty, envious, ambitious, artful, revengeful, confident at the same time of
righteousness already attained!
Why
are these hungerers blessed?
Because "they shall be filled."
There
was a partial fulfilment of this, when the completed righteousness of Christ was
set before the disciples of Jesus, and received by them. Law was but the
conviction of sin and the introduction of its power, together with the terrors
of the penalty. But now, "Sin shall not have
dominion over you, for ye are not under law, but under grace:"* Rom. 6: 14. The imputation of the perfect righteousness of
Jesus is the pledge of the complete internal sanctification of the Holy Spirit.
[* See Greek. Some say, that there is no such expression as ‘the
righteousness of Christ.’ They are mistaken.
"To them that obtained
like precious faith with us in the righteousness of our God and Saviour
Jesus Christ." See Greek. 2 Pet. 1: 1.]
But
the promise awaits its fulfilment in the future: "They
shall be filled."
1.
The first and nearest fulfilment will be in the millennial kingdom.
In that day of the resurrection of the just, this body of sin will be put
off for ever. There will be no more a
traitor within: no more will Satan tempt. There will be the reign of righteousness also,
in some good degree around. The earth will
be ruled over by the saints: righteous vengeance will put down the rising of
evil; the wicked will be cut off, so that the dwellers in the flesh may
be holy. Of
The
risen saints will possess, in the New Jerusalem, a city of righteousness
perfect and entire. Into it, even in
millennial days, nothing of evil shall enter.
2.
But in the new heavens and earth, upon which the city of
7. "Blessed are the merciful:
for they shall obtain mercy."
Mercy
is the spirit which is displayed when offenders are in our power: when we might
exact our dues, and inflict woe upon our enemies. It appears also to include
kindness to those in distress.
The
law set up justice as its standard. "Justice,
justice (marg.) shalt thou follow, that thou mayest
live and inherit the land which the Lord thy God giveth thee": Deut. 16: 20. It bade the Jew use this principle in his
dealings with his fellows, because that was the principle of God's dealings
with himself. It supposed that he
rendered to the law all its dues, and it therefore permitted him to exact the
same of others.
But
the gospel has come in with its cry of ‘Repentance!’ It asserts the sinfulness of all. It teaches, that only
in God's grace is there any hope for transgressors. It bids us, therefore, to use in our dealings,
both with the church and with the world, the principle on which we take our
stand before God. The parable of the
unmerciful servant is designed to show us the unseemliness of the contrary
conduct, and its terrible results, when God shall judge. Matt. 18: 21. And James states the same principle in plain
words. "So speak ye and
so do, as they that shall be judged by the law of liberty. For he shall
have judgment without mercy that showed no mercy : mercy rejoiceth against judgment":* Jas. 2: 12, 13.
[* The kai omitted by
critical editions.]
------
Breathe, O breathe Thy loving Spirit
Into every troubled breast!
Let us all in Thee inherit,
Let us find Thy promised rest;
Take away the love of sinning;
Alpha and Omega be;
End of faith, as its beginning,
Set our hearts at liberty.
Come, almighty to deliver,
Let us all Thy grace receive!
Suddenly return, and never,
Never more Thy temples leave;
Thee we would be always blessing,
Serve Thee as Thy hosts above,
Pray, and praise Thee without ceasing,
Glory in Thy perfect love.
Finish then Thy new creation,
Pure and spotless may we be;
Let us see our whole salvation
Perfectly restored in Thee!
Changed from glory into glory,
Till in heaven we take our place;
Till we cast our crowns before Thee,
Lost in wonder, love, and praise.
CHARLES
WESLEY, 1707-88.