4th Sunday of Ordinary Time

Just. Hebrew, "justice." (Calmet) --- Septuagint, "righteousness, and answer the same." (Haydock) --- Scarcely the innocent will escape. (Menochius) --- The prophet does not specify the crimes of the Philistines, as Ezechiel (xxv. 15.) does. (Calmet)

Poor in spirit. (Haydock) --- Hebrew, "meek and extenuated," who trust not in themselves. This is the character of true Christians. The few Jews who remained in the country, or who returned from Babylon, might well represent them, being poor and dependent. The disciples of Christ contemned riches, and were resolute only where virtue was at stake. (Calmet) --- They were instructed by poor fishermen taught by God. (Menochius)

Israel. They shall be more submissive, and afraid of yielding to idolatry. Yet the synagogue was far from the perfection of the primitive Christianity, or even from that of many pious souls in these days of relaxation. --- Afraid. The Jews were not much molested till the time of Epiphanes, nor was the country ravaged as it had been, Micheas ii. 12. This peace is however of a spiritual nature, granted by Christ to those who fight against their passions, John xiv. 27. (Calmet) --- They shall feed on the word of God and on the blessed Eucharist. (Menochius)

1 Gather yourselves together, yea, gather together, O nation not desired; 2 Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord 's anger come upon you. 3 Seek ye the Lord , all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord 's anger.

Here we see what the prophet meant in that terrible description of the approaching judgments which we had in the foregoing chapter. From first to last his design was, not to drive the people to despair, but to drive them to God and to their duty—not to frighten them out of their wits, but to frighten them out of their sins. In pursuance of that he here calls them to repentance, national repentance, as the only way to prevent national ruin. Observe,

I. The summons given them to a national assembly ( v. 1 ): Gather yourselves together. He had told them, in the last words of the foregoing chapter, that God would make a speedy riddance of all that dwelt in the land, upon which, one would think, it should follow, "Disperse yourselves, and flee for shelter where you can find a place." When the decree had absolutely gone forth for the last destruction of Jerusalem by the Romans, that was the advice given ( Matt. xxiv. 16 ), Then let those who are in Judea flee into the mountains; but here it is otherwise. God warns, that he may not wound, threatens, that he may not strike, and therefore calls to the people to use means for the turning away of his wrath. The summons is given to a nation not desired. The word signifies either, 1. Not desiring, that has not any desires towards God or the remembrance of his name, is not desirous of his favour or grace, but very indifferent to it, has no mind to repent and reform. "Yet come together, and see if you can stir up desires in one another." Thus God is often found of those that sought him not, nor asked for him, Isa. lxv. 1 . Or, 2. Not desirable, no ways lovely, nor having any thing in them amiable, or which might recommend them to God. The land of Israel had been a pleasant land, a land of delight ( Dan. xi. 41 ); but now it is unlovely, it is a nation not desired, to which God might justly say, Depart from me; but he says, " Gather together to me, and let us see if any expedient can be found out for the preventing of the ruin. Gather together, that you may in a body humble yourselves before God, may fast, and pray, and seek his face. Gather together, to consult among yourselves what is to be done in this critical juncture, that every one may consider of it, may give and take advice, and speak his mind, and that what is done may be done by consent and so may be a national act." Some read it, " Enquire into yourselves, yea, enquire into yourselves; examine your consciences; look into your hearts; search and try your ways; enquire into yourselves, that you may find out the sin by which God has been provoked to this displeasure against you, and may find out the way of returning to him." Note, When God is contending with us it concerns us to enquire into ourselves.

II. Arguments urged to press them to the utmost seriousness and expedition herein ( v. 2 ): "Do it in earnest; do it with all speed before it is too late, before the decree bring forth, before the day pass. " The manner of speaking here is very lively and awakening, designed to make them apprehensive, as all sinners are concerned to be, 1. That their danger is very great, that their all lies at stake, that it is a matter of life and death, which therefore well requires and well deserves the closest application of mind that can be. It is not a trifle, and therefore is not a thing to be trifled about. It is the fierce anger of the Lord that is kindled against them, and is just ready to kindle upon them, that devouring fire which none can dwell with, which none can make head against or hold up their head under. "It is the day of the Lord's anger, the day set for the pouring out of the full vials of it, that you are threatened with, that great day of the Lord " spoken of, ch. i. 14 . "Are you not concerned to prepare for that day?" 2. That it is very imminent: "Bestir yourselves now quickly, before the decree bring forth, and then it will be too late, the opportunity will be lost and never retrieved. The decree is as it were big with child, and it will bring forth the day, the terrible day, which shall pass as chaff, which shall hurry you away into captivity as chaff before the wind." We know not what a day may bring forth ( Prov. xxvii. 1 ), but we do know what the decree will bring forth against impenitent sinners, whom therefore it highly concerns to repent in time, in the accepted time. Note, It is the wisdom of those whom God has a controversy with to agree with him quickly, while they are in the way, before his fierce anger comes upon them, not to be turned away. In a case of this nature delays are highly dangerous and may be fatal; they will be so if by them the heart is hardened. How solicitous should we all be to make our peace with God before the Spirit withdraw from us, or cease to strive with us, before the day of grace be over or the day of life, before our everlasting state shall be determined on the other side of the great gulf fixed!

III. Directions prescribed for the doing of this effectually. It is not enough to gather together in a consternation, but they must seriously and calmly apply to the duty of the day ( v. 3 ): Seek you the Lord. That they might find mercy with God, they are here put upon seeking; for so is the rule— Seek, and you shall find. A general call was given to the whole nation to gather together, but little good is to be expected from the far greater part of them; if the land be saved, it must be by the interest and intercession of the pious few, and therefore to them the exhortation here is particularly directed. And observe, 1. How they are described—they are the meek of the earth, or of the land. It is the distinguishing character of the people of God that they are the meek ones of the earth; this is their badge; it is their livery. They are modest, and humble, and low in their own eyes; they are mild, and gentle, and yielding to others, not soon angry, not very angry, not long angry; they are the quiet in the land, Ps. xxxv. 20 . And they are subject and submissive to their God, to all his precepts and all his providences. Actuated by this principle and disposition, they have wrought his judgments, that is, have obeyed his laws, observed his institutions, have made conscience of their duty to him, and have laid out themselves for the advancement of his honour and interest in the world. 2. What they are required to do; they must seek, which denotes both a careful enquiry and a constant endeavour, that they may know and do their duty. (1.) They must seek the Lord, seek his favour and grace, address him upon all occasions, ask of him what they need, seek him early, seek him diligently, and continue seeking him. (2.) They must seek righteousness. "Seek to God for the performance of his promises to you, and see to it that you abound yet more in duty to him; seek for the righteousness of Christ to be imputed to you, for the graces of God's Spirit to be implanted in you; hunger and thirst after them." (3.) They must seek meekness. This is a grace they were so eminent for that they were denominated the meek of the land, and yet this they must seek. Note, Those that are ever so good must still strive to be better, those that have ever so much grace must be still praying and labouring for more. Nay, those that excel in any particular grace must still seek to excel yet more in that, because in that most assaults will be made upon them by their enemies, in that most is expected from them by their friends, and in that they are most apt to be themselves secure. Si dixisti, Sufficit, periisti—Say but, I am all that I ought to be, and you are undone. In the difficult trying times approaching, the meek will find exercise for all the meekness they have, and all little enough, and therefore should seek it earnestly, and pray that when God in his providence gives them occasion for it he would by his grace enable them to exercise it, to show all meekness to all men, in all instances, that, as the day is, so may the strength be.

8 Therefore wait ye upon me, saith the Lord , until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. 9 For then will I turn to the people a pure language, that they may all call upon the name of the Lord , to serve him with one consent. 10 From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering. 11 In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain. 12 I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord . 13 The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid.

Things looked very bad with Jerusalem in the foregoing verses ; she has got into a very bad name, and seems to be incorrigible, incurable, mercy-proof and judgment-proof. Now one would think it should follow, Therefore expect no other but that she should be utterly abandoned and rejected as reprobate silver; since they will not be wrought upon by prophets or providences, let them be made a desolation as their neighbours have been. But behold and wonder at the riches of divine grace, which takes occasion from man's badness to appear so much the more illustrious. They still grew worse and worse, therefore wait you upon me, saith the Lord, v. 8 . "Since the law, it seems, will make nothing perfect, the bringing in of a better hope shall. Let those that lament the corruptions of the church wait upon God, till he send his Son into the world, to save his people from their sins, till he send his gospel to reform and refine his church, and to purify to himself a peculiar people both of Jews and Gentiles." And there were those who, according to this direction and encouragement, waited for redemption, for this redemption in Jerusalem; and long-looked-for came at last, Luke ii. 38 . For judgment Christ will come into this world, John ix. 39 .

I. To avenge what has been done amiss against his church, to bring down and destroy the enemies of it, its spiritual enemies, of which the destruction of Babylon, and other oppressors of God's people, in the Old-Testament times, was a type, and would be a happy presage. He will rise up to the prey, to lead captivity captive ( Ps. lxvii. 18 ), to conquer and spoil the powers of darkness, and the powers on earth that set themselves against the Lord and his anointed; he will break them with a rod of iron ( Ps. ii. 5, 9; xi. 5, 6 ); his determination is to gather the nations and to assemble the kingdoms. By the gospel of Christ preached to every creature all nations are summoned, as it were, to appear in a body before the Lord Jesus, who is about to set up his kingdom in the world. But, since the greatest part of mankind will not obey the summons, he will pour upon them his indignation, for he that believes not is condemned already. At the time of the setting up of the kingdom of the Messiah, there shall be on earth distress of nations with perplexity ( Luke xxi. 25 ), great tribulation, such as never was, nor ever shall be, Matt. xxiv. 21 . Then God pours upon the nations his indignation, even all his fierce anger, for their indignation and fierce anger against the Messiah and his kingdom, Ps. ii. 1, 2 . Then all the earth shall be devoured with the fire of his jealousy; both Jews and Gentiles shall be reckoned with for their enmity to the gospel. Principalities and powers shall be spoiled, and made a show of openly, and the victorious Redeemer shall triumph over them. The end of those that continue to be of the earth, and to mind earthly things, after God has set up the kingdom of heaven among men, shall be destruction ( Phil. iii. 19 ); they shall be devoured with the fire of God's jealousy.

II. To amend what he finds amiss in his church. When God intends the restoration of Israel, and the revival of their peace and prosperity, he makes way for the accomplishment of his purpose by their reformation and the revival of their virtue and piety; for this is God's method, both with particular persons and with communities, first to make them holy and then to make them happy. These promises were in part accomplished after the return of the Jews out of Babylon, when by their captivity they were thoroughly cured of their idolatry; and this was all the fruit, even the taking away of sin. But they look further, to the blessed effects of the gospel and the grace of it, to those times of reformation in which we live, Heb. ix. 10 .

1. It is promised that there shall be a reformation in men's discourse, which had been generally corrupt, but should now be with grace seasoned with salt ( v. 9 ): " Then will I turn to the people a pure language; I will turn the people to such a language from that evil communication which has almost ruined all good manners among them." Note, Converting grace refines the language, not by making the phrases witty, but the substance wise. Among the Jews, after the captivity, there needed a reformation of the dialect, for they had mingled the language of Canaan with that of Ashdod ( Neh. xiii. 24 ), and that grievance shall be redressed. But that is not all: their language shall be purified from all profaneness, filthiness, and falsehood. I will turn them to a choice language (so some read it); they shall not speak rashly, but with caution and deliberation; they shall choose out their words. Note, An air of purity and piety in common conversation is a very happy omen to any people; other graces, other blessings, shall be given where God gives a pure language to those who have been a people of unclean lips.

2. That the worship of God, according to his will, shall be more closely applied to, and more unanimously concurred in. Instead of sacrifice and incense, they shall call upon the name of the Lord. Prayer is the spiritual offering with which God must be honoured; and, to prepare and fit us for that duty, it is necessary that we have a pure language. We are utterly unfit to take God's name into our lips, unless they be pure lips. The purifying of the language in common conversation is necessary to the acceptableness of the words of our mouth and the meditation of our heart on our devotion; for how can sweet waters and bitter come out of the same fountain? James iii. 9-12 . It is likewise promised that their language being thus purified they shall serve God with one consent, with one shoulder (so the word is), alluding to oxen in the yoke, that draw even. When Christians are unanimous in the service of God the work goes on cheerfully. This is the effect of the pure language, purified from passion, envy, and censoriousness. Note, Purity is the way to unity; the reformation of manners is the way to a comprehension. The wisdom from above is first pure, then peaceable.

3. That those that were driven from God shall return to him and be accepted of him ( v. 10 ): From beyond the rivers of Ethiopia, that is, from Egypt (so described, Isa. xviii. 1 ) or from some other very remote country— my suppliants, even the daughter of my dispersed, shall bring my offering. Those that by reason of their distance had almost forgotten God, their obligations to him, shall be put in mind of him, as the prodigal son was of his father's house, in the far country. Those that by reason of their dispersion, under the tokens of his displeasure, might be afraid of coming to him, yet even they shall be gathered under his wings; the daughter of his dispersed, that is afar off, will be found among those whom the Lord our God shall call; and, though they are dispersed, he will own them for his; his calling them my dispersed puts honour upon them, sufficient to counterbalance all the disgrace of their dispersion. These shall come, (1.) With their humble petitions: They are my suppliants. Note, True converts are suppliants to God; they do not plead, but make supplication to their Judge ( Job ix. 15 ); and wherever they are, though beyond the rivers of Ethiopia, a great way off from his house of prayer, he has his eye upon them and his ear open to them; they are his suppliants. (2.) With their spiritual sacrifices: They shall bring my offering, shall bring themselves as spiritual sacrifices to God ( Rom. xii. 1 ); the conversion of the Gentiles is called the offering up of the Gentiles ( Rom. xv. 16 ); and with themselves they shall bring the gospel-sacrifices of prayer, and praise, and alms, with which God is well pleased.

4. That sin and sinners shall be purged out from among them, v. 11 . God will take away, (1.) Their just reproach: In that day shalt thou not be ashamed for all thy doings. They shall be ashamed as penitents, and shall continue to be so (see Ezek. xvi. 63 ), but they shall not be ashamed as sinners that return to folly again. " Thou shalt not be ashamed, that is, thou shalt no more do a shameful thing, as thou hast done." The guilt of sin being taken away by pardoning mercy, the reproach of it shall be rolled away from the sinner's own conscience, that being purified, and pacified, and cleansed from dead works. When wickedness and wicked people abound in a nation those few in it that are good are ashamed of them and of their land; but when sinners are converted, and the land reformed, that shame and the cause of it are removed. (2.) Their unjust glorying: " I will take away out of the midst of thee, not only the profane, who are a shame to thy land, but the hypocrites, who appear beautiful outwardly, and rejoice in thy pride, in the holy city, the holy house." These were indeed Israel's glory, but they made them their pride, and rejoiced in them, as if they were an invincible bulwark to secure them in their sinful ways; they relied on them as their righteousness and strength, boasting of the temple of the Lord, the temple of the Lord ( Jer. vii. 4 ); they were haughty because of the holy mountain, were conceited of themselves, scornful of others, and set even the judgments of God at defiance. Note, Church-privileges, when they are not duly improved as they ought to be, are often made the matter of men's pride and the ground of their security. But that haughtiness is the most offensive to God which is supported and fed by the pretensions of holiness. This God will silence and take away.

5. That God will have a remnant of holy, humble, serious people among them, that shall have the comfort of their relation to him and interest in him ( v. 12 ): I will leave in the midst of thee an afflicted and poor people. When the Chaldeans carried away the Jews into captivity they left of the poor of the land for vine-dressers and husbandmen, a type and figure of God's distinguished remnant, whom he sets apart for himself. They are afflicted and poor, low in the world; such God has chosen, James ii. 5 . The poor are evangelized, low in their own eyes, afflicted for sin, poor in spirit. They are God's leaving, for it is a remnant according to the election of grace. I have reserved them to myself, says God ( Rom. xi. 4, 5 ), and they shall trust in the name of the Lord. Note, Those whom God designs for the glory of his name he enables to trust in his name; and the greater their affliction and poverty in the world are the more reason they see to trust in God, having nothing else to trust to, 1 Tim. v. 5 .

3. As in Zep 2:1 (compare Note, see on Zep 1:12 ) he had warned the hardened among the people to humble themselves, so now he admonishes "the meek" to proceed in their right course, that so they may escape the general calamity ( Psa 76:9 ). The meek bow themselves under God's chastisements to God's will, whereas the ungodly become only the more hardened by them.

Seek ye the Lord-- in contrast to those that "sought not the Lord" ( Zep 1:6 ). The meek are not to regard what the multitudes do, but seek God at once.

his judgment-- that is, law. The true way of "seeking the Lord" is to "work judgment," not merely to be zealous about outward ordinances.

seek meekness-- not perversely murmuring against God's dealings, but patiently submitting to them, and composedly waiting for deliverance.

it may be ye shall be hid-- ( Is 26:20 ; Am 5:6 ). This phrase does not imply doubt of the deliverance of the godly, but expresses the difficulty of it, as well that the ungodly may see the certainty of their doom, as also that the faithful may value the more the grace of God in their case ( 1Pe 4:17-19 ) [Calvin]. Compare 2Ki 25:12 .

12. afflicted ... they shall trust in ... Lord-- the blessed effect of sanctified affliction on the Jewish remnant. Entire trust in the Lord cannot be, except where all cause for boasting is taken away ( Is 14:32 ; Zec 11:11 ).

13. nor speak lies-- worshipping God in truth, and towards man having love without dissimulation. The characteristic of the 144,000 sealed of Israel.

none shall make them afraid-- either foreign foe, or unjust prince ( Zep 3:3 ), prophet, or priest ( Zep 3:4 ).

(ver. 6). My brethren, we have a great God; let us bless His holy Name, that He hath deigned to make us His possession. As yet thou seest not God; thou canst not fully love what as yet thou seest not. All that thou seest, He hath made. Thou admirest the world; why not the Maker of the world? Thou lookest up to the heavens, and art amazed: thou considerest the whole earth, and tremblest; when canst thou contain in thy thought the vastness of the sea? Look at the countless number of the stars, look at all the many kind of seeds, all the different sorts of animals, all that swimmeth in the water, creepeth on the earth, flieth in the sky, hovereth in the air; how great are all these, how beautiful, how fair, how amazing! Behold, He who made all these, is thy God. Put thy hope in Him, that thou mayest be happy. "His hope is in the Lord his God." Observe, my brethren, the mighty God, the good God, who maketh all these things....If he mentioned these things only, perhaps thou wouldest answer me, "God, who made heaven and earth and sea, is a great God: but doth He think of me?" It would be said to thee, "He made thee." How so? am I heaven, or am I earth, or am I sea? Surely it is plain; I am neither heaven, nor earth, nor sea: yet I am on earth. At least thou grantest me this, that thou art on earth. Hear then, that God made not only heaven and earth and sea: for He "made heaven and earth and sea, and all that is in them." If then He made all that is in them, He made thee also. It is too little to say, thee; the sparrow, the locust, the worm, none of these did He not make, and He careth for all. His care refers not to His commandment, for this commandment He gave to man alone....As regards then the tenor of the commandment, "God doth not take care for oxen:" as regards His providential care of the universe, whereby He created all things, and ruleth the world, "Thou, Lord, shalt save both man and beast." Here perhaps some one may say to me, "God careth not for oxen," comes from the New Testament: "Thou, Lord, shalt save both man and beast," is from the Old Testament. There are some who find fault and say, that these two Testaments agree not with one another....Let us hear the Lord Himself, the Chief and Master of the Apostles: "Consider," saith He, "the fowls of the air; they sow not, neither do they reap, nor gather into barns, and your heavenly Father feedeth them." Therefore even beside men, these animals are objects of care to God, to be fed, not to receive a law. As far then as regards giving a law, "God careth not for oxen:" as regards creating, feeding, governing, ruling, all things have to do with God. "Are not two sparrows sold for one farthing?" saith our Lord Jesus Christ, "and one of them shall not fall to the ground without the will of your Father: how much better are ye than they." Perhaps thou sayest, God counteth me not in this great multitude. There follows here a wondrous passage in the Gospel: "the hairs of your head are all numbered."

6. "Who keepeth truth for ever." What "truth for ever"? what "truth" doth He "keep," and wherein doth "He keep it for ever"? "Who executeth judgment for them that suffer wrong"

(ver. 7). He avengeth them that suffer wrong. There cometh at once to thee the voice of the Apostle: "now therefore there is altogether a fault among you, that ye go to law one with another: why do ye not rather suffer wrong?" He urged thee not to suffer annoyance, but to suffer wrong: for not every annoyance is wrong. For whatever thou sufferest lawfully is not a wrong; lest perchance thou shouldest say, I also am among those who have suffered wrong, for I have suffered such a thing in such a place, and such a thing for such a reason. Consider whether thou hast suffered a wrong. Robbers suffer many things, but they suffer no wrong. Wicked men, evil doers, house-breakers, adulterers, seducers, all these suffer many evils, yet is there no wrong. It is one thing to suffer wrong; it is another to suffer tribulation, or penalty, or annoyance, or punishment. Consider where thou art; see what thou hast done; see why thou art suffering; and then thou seest what thou art suffering. Right and wrong are contraries. Right is what is just. For not all that is called right, is right. What if a man lay down for you unjust right? nor indeed is it to be called right, if it is unjust. That is true right, which is also just. Consider what thou hast done, not what thou art suffering. If thou hast done right, thou art suffering wrong; if thou hast done wrong, thou art suffering right....

7. "Who giveth food to the hungry." Behold, from thee I look for nothing: "God giveth food to the hungry." Who are "the hungry"? All. What is, all? To all things that have life, to all men He giveth food: doth He not reserve some food for His beloved? If they have another kind of hunger, they have also another kind of food. Let us first enquire what their hunger is, and then we shall find their food. "Blessed are they that hunger and thirst after righteousness, for they shall be filled." We ought to be God's hungry ones...."The Lord looseth them that are fettered; the Lord lifteth up them that are dashed down; the Lord maketh wise them that are blind"

(ver. 8). Perfectly hath he by this last sentence explained to us all the preceding ones: lest perchance, when he had said, "the Lord looseth them that are fettered," we should refer it to those fettered ones, who for some crime are bound in irons by their masters: and in that he said, "He lifteth up them that are dashed down," there should occur to our minds some one stumbling or falling, or thrown from a horse. There is another kind of fall, there are other kinds of fetters, just as there is other darkness and other light. Whereas he said, "He maketh the blind wise;" he would not say, He enlightened the blind, lest thou shouldest understand this also in reference to the flesh, as the man was enlightened by the Lord, when He anointed his eyes with clay made with spittle, and so healed him: that thou mightest not look for anything of this sort, when He is speaking of spiritual things, he pointeth to a sort of light of wisdom, wherewith the blind are enlightened. Therefore in the same way as the blind are enlightened with the light of wisdom, so are the fettered set free, and those who are dashed down are lifted up. Whereby then have we been fettered? whereby dashed down? Our body was once an ornament to us: now, we have sinned, and thereby have had fetters put on us. What are our fetters? Our mortality...."The Lord loveth the righteous." And who are the "righteous"? How far are they righteous now? Just as thou hast; "the Lord, guardeth proselytes"

(ver. 9). "Proselytes" are strangers. Every Church of the Gentiles is a stranger. For it cometh in to the Fathers, not sprung of their flesh, but their daughter by imitating them. Yet the Lord, not any man, guardeth them. "The orphan and widow He will take up." Let none think that He taketh up the orphan for his inheritance, or the widow for any business of hers. True, God doth help them; and in all the duties of the human race, he doeth a good work, who taketh care of an orphan, who abandoneth not a widow: but in a certain way we are all orphans, not because our Father is dead, but because He is absent. ...

8. "And the way of sinners He shall root out." What is, "the way of sinners"? To mock at these things which we say. "Who is an orphan, who a widow? What kingdom of heaven, what punishment of hell is there? These are fables of the Christians. To what I see, to that will I live: "let us eat and drink, for tomorrow we die." Beware lest such men persuade you of aught: let them not enter through your ears into your heart; let them find thorns in your ears: let him, who seeketh to enter thus, go away pierced: for "evil communications corrupt good manners." But here perhaps thou wilt say, "Wherefore then are they prosperous? Behold, they worship not God, and commit every kind of evil daily: yet they abound in those things, through want of which I toil." Be not envious against sinners. What they receive, thou seest; what is in store for them, seest thou not?...Wilt thou not believe even the Lord thy God, who saith, "Broad and spacious is the way that leadeth to destruction, and many there be that walk by it"? This "way the Lord will root out." And, when "the way of sinners" has been "rooted out," what remaineth for us? "Come, ye blessed of My father, enjoy the Kingdom;" "The Lord shall reign for ever"

(ver. 10). "O Sion, thy God" shall reign for ever; surely thy God will not reign without thee. "For generation and generation." He hath said it twice, because he could not say it for ever. And think not that eternity is bounded by finite words. The word eternity consists of four syllables; in itself it is without end. It could not be commended to thee, save thus, "for generation and generation." Too little hath he said: if he spoke it all day long, it were too narrow: if he spoke it all his life, must he not at length hold his peace? Love eternity: without end shalt thou reign, if Christ be thine End, with whom thou shalt reign for ever and ever. Amen.

Truth. Houbigant, "his truth," and promises. (Haydock) --- The disposition of Cyrus towards the Jews had changed, in consequence of some false insinuations of their enemies. --- Wrong. The Babylonians have been, and the Samaritans will be, punished. --- Fettered. We may hope to be freed from the dominion of the Persians. (Calmet)

Enlighteneth. Hebrew, "openeth the eyes." Septuagint, "gives wisdom to the blind." Many of these favours seem to be understood in a spiritual sense, and allude to the times of Christ, when these miracles were performed. (Berthier) (Isaias xxxv. 5., and Matthew xi. 5. (Calmet)

Strangers. He charges his people to be compassionate towards such, Exodus xxii. 21., and James i. 27. (Berthier) --- We have been captives, Psalm cxii. 9. --- Sinners, who have calumniated us, ver. 7. (Calmet)

Sion. Figure of the true Church. God is now more attached to Sion than to any other place. (Berthier) --- He lives for ever, and therefore alone deserves our confidence. (Calmet) --- Generation. Hebrew adds, "Alleluia," which we have in the next title, as the psalm also begins with the same word. (Haydock)

5 Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God: 6 Which made heaven, and earth, the sea, and all that therein is: which keepeth truth for ever: 7 Which executeth judgment for the oppressed: which giveth food to the hungry. The Lord looseth the prisoners: 8 The Lord openeth the eyes of the blind: the Lord raiseth them that are bowed down: the Lord loveth the righteous: 9 The Lord preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down. 10 The Lord shall reign for ever, even thy God, O Zion, unto all generations. Praise ye the Lord .

The psalmist, having cautioned us not to trust in princes (because, if we do, we shall be miserably disappointed), here encourages us to put our confidence in God, because, if we do so, we shall be happily secured: Happy is he that has the God of Jacob for his help, that has an interest in his attributes and promises, and has them engaged for him, and whose hope is in the Lord his God.

I. Let us take a view of the character here given of those whom God will uphold. Those shall have God for their help, 1. Who take him for their God, and serve and worship him accordingly. 2. Who have their hope in him, and live a life of dependence upon him, who have good thoughts of him, and encourage themselves in him, when all other supports fail. Every believer may look upon him as the God of Jacob, of the church in general, and therefore may expect relief from him, in reference to public distresses, and as his God in particular, and therefore may depend upon him in all personal wants and straits. We must hope, (1.) In the providence of God for all the good things we need, which relate to the life that now is. (2.) In the grace of Christ for all the good things which relate to the life that is to come. To this especially the learned Dr. Hammond refers this and the following verses, looking upon the latter part of this psalm to have a most visible remarkable aspect towards the eternal Son of God in his incarnation. He quotes one of the rabbies, who says of v. 10 that it belongs to the days of the Messiah. And that it does so he thinks will appear by comparing v. 7, 8 , with the characters Christ gives of the Messiah ( Matt. xi. 5, 6 ), The blind receive their sight, the lame walk; and the closing words there, Blessed is he whosoever shall not be offended in me, he thinks may very well be supposed to refer to v. 5 . Happy is the man that hopes in the Lord his God, and who is not offended in him.

II. Let us take a view of the great encouragements here given us to hope in the Lord our God. 1. He is the Maker of the world, and therefore has all power in himself, and the command of the powers of all the creatures, which, being derived from him, depend upon him ( v. 6 ): He made heaven and earth, the sea, and all that in them is, and therefore his arm is not shortened, that it cannot save. It is very applicable to Christ, by whom God made the world, and without whom was not any thing made that was made. It is a great support to faith that the Redeemer of the world is the same that was the Creator of it, and therefore has a good-will to it, a perfect knowledge of its case, and power to help it. 2. He is a God of inviolable fidelity. We may venture to take God's word, for he keepeth truth for ever, and therefore no word of his shall fall to the ground; it is true from the beginning, and therefore true to the end. Our Lord Jesus is the Amen, the faithful witness, as well as the beginning, the author and principle, of the creation of God, Rev. iii. 14 . The keeping of God's truth for ever is committed to him, for all the promises are in him yea and amen. 3. He is the patron of injured innocency: He pleads the cause of the oppressed, and (as we read it) he executes judgment for them. He often does it in his providence, giving redress to those that suffer wrong and clearing up their integrity. He will do it in the judgment of the great day. The Messiah came to rescue the children of men out of the hands of Satan the great oppressor, and, all judgment being committed to him, the executing of judgment upon persecutors is so among the rest, Jude 15 . 4. He is a bountiful benefactor to the necessitous: He gives food to the hungry; so God does in an ordinary way for the answering of the cravings of nature; so he has done sometimes in an extraordinary way, as when ravens fed Elijah; so Christ did more than once when he fed thousands miraculously with that which was intended but for one meal or two for his own family. This encourages us to hope in him as the nourisher of our souls with the bread of life. 5. He is the author of liberty to those that were bound: The Lord looseth the prisoners. He brought Israel out of the house of bondage in Egypt and afterwards in Babylon. The miracles Christ wrought, in making the dumb to speak and the deaf to hear with that one word, Ephphatha—Be opened, his cleansing lepers, and so discharging them from their confinements, and his raising the dead out of their graves, may all be included in this one of loosing the prisoners; and we may take encouragement from those to hope in him for that spiritual liberty which he came to proclaim, Isa. lxi. 1, 2 . 6. He gives sight to those that have been long deprived of it; The Lord can open the eyes of the blind, and has often given to his afflicted people to see that comfort which before they were not aware of; witness Gen. xxi. 19 , and the prophet's servant, 2 Kings vi. 17 . But this has special reference to Christ; for since the world began was it not heard that any man opened the eyes of one that was born blind till Christ did it ( John ix. 32 ) and thereby encouraged us to hope in him for spiritual illumination. 7. He sets that straight which was crooked, and makes those easy that were pained and ready to sink: He raises those that are bowed down, by comforting and supporting them under their burdens, and, in due time, removing their burdens. This was literally performed by Christ when he made a poor woman straight that had been bowed together, and could in no wise lift up herself ( Luke xiii. 12 ); and he still does it by his grace, giving rest to those that were weary and heavily laden, and raising up with his comforts those that were humbled and cast down by convictions. 8. He has a constant kindness for all good people: The Lord loveth the righteous, and they may with the more confidence depend upon his power when they are sure of his good-will. Our Lord Jesus showed his love to the righteous by fulfilling all righteousness. 9. He has a tender concern for those that stand in special need of his care: The Lord preserves the strangers. It ought not to pass without remark that the name of Jehovah is repeated here five times in five lines, to intimate that it is an almighty power (that of Jehovah) that is engaged and exerted for the relief of the oppressed, and that it is as much the glory of God to succour those that are in misery as it is to ride on the heavens by his name Jah, Ps. lxviii. 4 . (1.) Strangers are exposed, and are commonly destitute of friends, but the Lord preserves them, that they be not run down and ruined. Many a poor stranger has found the benefit of the divine protection and been kept alive by it. (2.) Widows and fatherless children, that have lost the head of the family, who took care of the affairs of it, often fall into the hands of those that make a prey of them, that will not do them justice, nay, that will do them injustice; but the Lord relieveth them, and raiseth up friends for them. See Exod. xxii. 22, 23 . Our Lord Jesus came into the world to help the helpless, to receive Gentiles, strangers, into his kingdom, and that with him poor sinners, that are as fatherless, may find mercy, Hos. xiv. 3 . 10. He will appear for the destruction of all those that oppose his kingdom and oppress the faithful subjects of it: The way of the wicked he turns upside down, and therefore let us hope in him, and not be afraid of the fury of the oppressor, as though he were ready to destroy. It is the glory of the Messiah that he will subvert all the counsels of hell and earth that militate against his church, so that, having him for us, we need not fear any thing that can be done against us. 11. His kingdom shall continue through all the revolutions of time, to the utmost ages of eternity, v. 10 . Let this encourage us to trust in God at all times that the Lord shall reign for ever, in spite of all the malignity of the powers of darkness, even thy God, O Zion! unto all generations. Christ is set King on the holy hill of Zion, and his kingdom shall continue in an endless glory. It cannot be destroyed by an invader; it shall not be left to a successor, either to a succeeding monarch or a succeeding monarchy, but it shall stand for ever. It is matter of unspeakable comfort that the Lord reigns as Zion's God, as Zion's king, that the Messiah is head over all things to the church, and will be so while the world stands.

Ver. 26.For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called. The for gives the reason of what had gone before. This verse contains another proof of what was said in

ver. 2) to those who had been called and converted; for many unlearned gad been converted to Christ, and but few who were learned and nobly born. The words, then, mean: Ye see of what kind are both caller and called.

Some wise and powerful, of course, as, e.g., Dionysius the Areopagite, Paulus the Proconsul, Nicodemus, S. Paul himself, but they were few. Moreover, the Apostle is speaking mainly of the Apostles, who were the first called, though they were poor and of no reputation. And therefore S. Ambrose (on S. Luk_6:13), says: "See the counsel of God. He chose not the wise, the rich, the noble, but fishermen and publicans to train, that He might not be thought to have drawn any to His grace by His wisdom, to have redeemed us by His riches, to have won us to Him by the influence of power or birth; and that so, not love of disputation, but truth by its reaonableness might prevail." S. Augustine (vol. x. Serm. 59) says, "Great is the mercy of our Maker. He knew that if the Senator were chosen, he would say, 'I was chosen because of my rank.' If the rich man were chosen, he would say, 'I was chosen for my wealth.' If a king, he would put it down to his power; if an orator, to his eloquence; if a philosopher, to his wisdom. 'For the present,' says the Lord, 'those proud men must be rejected: they are too haughty. Give Me first that fisherman. Come, poor men. You have nothing, you know nothing; follow Me. The empty vessel must be brought to the plentiful stream.' The fisherman let down his nets; he received grace, and became a Divine orator. Now while the words of the fishermen are read, orators bow their heads in reverence." It seems, therefore, that what some fable about the royal birth and renown of the Apostle Bartholomew is groundless.

Ver. 27.But God hath chosen the foolish things of the world to confound the wise. The words "foolish, weak, base," form a climax, and are used by S. Paul to describe the faithful who had been called to Christ, or rather the Apostles themselves, who had called them. He contrasts them as uncultivated, poor, base, and hence foolish in the eyes of the world, and the world's laughing-stock, with the wise, strong, and powerful of the world.

Things which are not. This is applied to the same persons as being contemptible and reckoned of no account. In other words, God chose the despised Apostles, who were thought nothing of, that He might destroy, and, as it were, bring to nought things that are, i.e., which are highly esteemed, as e.g., the wise and mighty of the world.

Observe that three things which the world is wont to admire, viz., wisdom, power, and birth, were passed over by God when He called men to faith, righteousness, and salvation; and on the other hand that three things opposite to these were chosen by Him, viz., want of wisdom, of power, and of birth. This was done to show that the work was from God, and that this calling as to be ascribed to the grace of God, and not to human excellence. Thus, in the second century after the Apostles, He chose Agnes, a maiden of thirteen years, who amazed and confounded her judges and all the heathen who saw her by her wonderful fortitude. Well, therefore, does the Collect for her day run: "Almighty and everlasting God, who choosest the weak things of the world to confound the strong, mercifully grant that we who keep the feast of Thy Virgin and Martyr S. Agnes, may receive the fruit of her prayers." Such too were SS. Agatha, Lucy, Dorothy, Barbara, and a countless number of others whom God seems to have raised up to show the power of His grace in their weakness. Therefore in their Collect the Church prays: "O God, who, amongst other marvels of Thy power, hast also conferred upon feeble women the victory of martyrdom, mercifully grant that we, who keep the 'birthday' of Thy blessed Virgin and Martyr, N., may by her example come to Thee,"

Ver. 30.But of Him are ye in Christ Jesus. By the gift of God Himself, by His grace, were ye called to believe in Christ. So Anselm. To be in Christ is to have been incorporated with Him in Baptism, or to be in the Church of Christ, and in Christianity.

Who of God is made unto us wisdom and righteousness and sanctification and redemption. This righteousness, say our modern innovators, is imputed, because it is ours, not substantially and inherently, but is merely the external righteousness of Christ imputed to us; before God we seem righteous. But I reply: If this be true, then in the same way the active redemption wrought by Christ, which S. Paul here joins with righteousness, will be imputed to us, and consequently we shell be redeemers of ourselves, which is absurd. In the second place, wisdom is infused into us, and so is faith, and so therefore is righteousness; for the Apostle classes together the righteousness and wisdom of Christ as both alike ours.

I say, then, with Chrysostom, Theophylact, Anselm, Ambrose, and S. Thomas, that the sense of this passage is this: Christ is made unto us the author and cause of real Christian wisdom, redemption, sanctification, and righteousness.

1. By way of satisfaction and meritoriously; and this is what the Apostle specially has in his mind here: because Christ paid man's debt with the most precious price of His own Blood, and so made sanctification for man, and merited for us righteousness, wisdom, and sanctification. In this way He was made for us righteousness, because the righteousness, i.e., the satisfaction of Christ, is ours, just as much as if we had ourselves made satisfaction to God. And hence it is that theologians teach that the satisfaction of Christ is applied to us in justification through the Sacraments, as if naturally first, and that then as a natural consequence our sins are forgiven through that satisfaction, and grace is infused. This condemns the error of Peter Abélard, in which he is followed by the Socinians, who teach that Christ was the teacher of the world, not its redeemernay more, that He was sent by the Father to give to man an example of perfect virtue, but not to free him from sin or to redeem him. S. Bernard refutes this in Ep. 190, to Pope Innocent, where he says: "Christ is the end of the law to every one that believeth. In short, S. Paul says that He was made to us righteousness by God the Father. Is not then that righteousness mine which was made for me? If my guilt is brought against me, why am I not given the benefit of my righteousness? And indeed what is given me is safer than what is innate. For this has whereof it may glory, but not before God. But the former, since it is effectual to salvation, has no ground of glorying, except in the Lord. 'For if I be righteous, yet will I not lift up my head,' says Job, lest the answer come, 'What hast thou that thou didst not receive? But if thou didst receive it, why dost thou glory as if thou hast not received it?' This is the righteousness of man in the blood of his Redeemer, which Abélard, that man of perdition, scoffs and sneers at, and so tries to empty of its force, that he holds and argues that all that the Lord of Glory did in emptying Himself . . . in suffering indignities . . . is to be reduced to this, that it was all done that He might by His life and teaching give to man a rule of life, and by His suffering and death set up a goal of charity." Abélard's argument was fallacious and frivolous: the devil, he said, had no right over man; therefore man needed no liberator. The premiss is doubtless true when understood of lawful right, but not of usurped right, under which man through sin by his own free will had submitted himself to the power of the devil, of sin, and of hell.

2. By way of example; because the righteousness of Christ os the most perfect example, to which all our righteousness ought to be conformed. In this sense S. Paul's meaning is, Christ is an example and mirror of righteousness.

3. Efficiently; because Christ effects and produces this righteousness in us through His Sacraments, and because He teaches the Saints true wisdom and understanding; as, e.g., how to live a good and Christian life, by what road to attain to heaven, and how we must strive after bliss.

4. As our end; because Christ Himself and His glory are the end of our righteousness and sanctification. S. Bernard, in his 22nd Sermon on the Canticles, deals with these four, wisdom, righteousness, sanctification, redemption, symbolically. In the first place, he adapts them to the four works of Christ. He says, "Christ was made for us wisdom in His preaching, righteousness in the forgiveness of our sins, sanctification in the life that He spent with sinners, redemption in the sufferings that He bore for sinners." And again further on he says, "Christ was made for us by God wisdom by teaching prudence, righteousness by forgiving our trespasses, sanctification by the example He set of temperance and of chaste life, redemption by the example He left of patience and of fortitude in dying. Where, I ask, is true wisdom, except in the teaching of Christ? Whence comes true righteousness but from the mercy of Christ? Where is there true temperance but in the life of Christ? Where true fortitude save in the Passion of Christ?"

In the second place, S. Bernard naturally adapts these four to the four virtues, prudence, justice, temperance and fortitude, which Christ imparts to us. He goes in to say: "Only those, then, who have been imbued with His doctrine are to be called prudent; only those, who by His mercy have obtained forgiveness of their sins, are to be called righteous; only those are to be called temperate who strive to imitate His life; only those are to be called brave who bravely bear adversity and show patience like His. In vain surely does any one strive to acquire virtues, if he thinks that they are to be obtained from any other source but the Lord of virtues, whose teaching is the school of prudence, whose mercy the working of righteousness, whose life the mirror of temperance, whose death the pattern of fortitude."

Ver. 31.That, according as it is written, He that glorieth, let him glory in the Lord. He is quoting not the words but the sense of Jer_9:23. So Ambrose, Theophylact, Anselm, St, Thomas. In Jeremiah the passage runs: "Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches, but let him that glorieth glory in this, that he understandeth and knoweth Me." This it is to glory in the Lord. Jeremiah is speaking of liberation from the hands of Nebuchadnezzar, and from the slaughter of the Chaldeans, which were then threatening the Jews. In other words, then, he says: The Jews glory in counsels of their wise men, in the strength of their soldiers, in the riches of Jerusalem, as though these would make them secure against the Chaldeans; but they err, for their true glory is to know and understand God, that is, His Providence, an that it is He alone who worketh mercy, and mercifully sets free whom He will, and not the wisdom, might, or riches of man. Moreover, He alone inflicts just punishment on whom He will, and no wise, mighty, or rich man can set free from thiseven as, O Jews, He will inflict it on you, and will bring it to pass, that death (that is, the Chaldeans, shall bring death upon you) shall climb up into your houses, though your windows, and slay all your little ones.

The Apostles rightly adapts this passage to those who were calling others, or who had been called to Christianity, that no one may attribute the grace of Christ to himself, his virtues, or the gifts of nature, but only to Christ, and consequently his tacit exhortation is: "Do not, O Corinthians, glory in yourselves, or in Paul, or in Apollos, your teachers, but in the Lord alone." For this is what in the beginning he proposed to prove, and therefore all that is here said must be referred to it. Anselm says: "That man glories in the Lord only who knows that it is not of himself, but of Him, not only that he is, but also that it is well with him." Again that glories in the Lord who, if he has anything which makes him pleasing to God, holds that he has received it, not because of his own wisdom, power, good works, talent, or merits, but merely through the grace of God. Thirdly, he who in all that he does seeks not his own glory, but that of the Lord.

S. Bernard wrote a noteworthy sermon on these words of the Apostle; see also Sermon 25 on Canticles. He says: "Moreover, the whole glorying of the Saints is within and not without, that is, not in the flower of grass, or the mouth of the vulgar, but in the Lord; for God alone is the sole judge of their conscience, Him alone they desire to please, and to please Him is their only real and chief glory." And Sermon 13 on Canticles: "Brothers, let none of you desire to be praised in this life. For whatever favour you gain for yourselves here which you do not refer to Him, you steal from Him. For whence, thou dust that perishest, whence comes thy glory?" And in his Sentences: "The Apostles knew that glory properly belongs to the Creator, and not to the creature. But he also knew that the rational creature so seeks after glory that it can scarcely or perhaps never overcome this desire, just because it was made in the image of the Creator. Therefore he gave the most wholesome advice when he said: 'Since you cannot be persuaded not to glory, let him that glorieth glory in the Lord.'" Let us, too, say in company with the Psalmist, "Not unto us, O Lord, not unto us, but unto Thy name give the praise," and with the four and twenty elders who cast their crowns before the throne, "Blessing and honour and glory and power be unto Him that sitteth on the throne, and to the Lamb for ever and ever" (Rev_5:13).

Vocation, is here used for the called, as Romans iii. 30. circumcision for the circumcised, (Romans xi. 7.) election for the elect. (Bible de Vence) --- Consider you manner of being called; not many, hitherto, of those who have believed, or of those who have preached the gospel, are wise according to the flesh, or as to worldly wisdom; and in the esteem of men, not many mighty, not many noble. God hath chosen such as are looked upon as illiterate, without power, without riches, without human wisdom, to confound the great and wise men: He hath chosen the things that are not, that is, says St. John Chrysostom, men reputed as nothing, of no consideration, to confound, to destroy, to make subject to him, and to the gospel, men who had the greatest worldly advantages, that no flesh, no men how great, wise, rich, or powerful soever, might glory in his sight, or attribute their call, and their salvation to their own merits. --- From him you are in Christ Jesus brought to believe in him, who is made to us wisdom, acknowledged to be the wisdom of his eternal Father, by whom we have been justified, sanctified, redeemed. We have nothing of ourselves to boast of, and can only glory in the Lord. (Witham) --- And the mean things. In the beginning of Christianity, it was frequently objected to the Christians, that they had none but men of the basest extraction. The emperor Julian likewise made the Catholics the same reproach. (Grotius) --- But this objection was not founded; for we find many persons of considerable mention in the Scriptures, who had embraced Christianity. Witness, ver. 1. of this chap. Sosthenes, the head of the synagogue at Corinth, and some in the very palace of Cæsar.

Glory in his sight. God wished it to be known, that the establishment of his Church was not the work of human wisdom or power, but of the omnipotent power of his divinity. (Calmet)

17 For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. 18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. 19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. 20 Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? 21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. 22 For the Jews require a sign, and the Greeks seek after wisdom: 23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; 24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. 25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. 26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: 27 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; 28 And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: 29 That no flesh should glory in his presence. 30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: 31 That, according as it is written, He that glorieth, let him glory in the Lord.

We have here,

I. The manner in which Paul preached the gospel, and the cross of Christ: Not with the wisdom of words ( v. 17 ), the enticing words of man's wisdom ( ch. ii. 4 ), the flourish of oratory, or the accuracies of philosophical language, upon which the Greeks so much prided themselves, and which seem to have been the peculiar recommendations of some of the heads of the faction in this church that most opposed this apostle. He did not preach the gospel in this manner, lest the cross of Christ should be of no effect, lest the success should be ascribed to the force of art, and not of truth; not to the plain doctrine of a crucified Jesus, but to the powerful oratory of those who spread it, and hereby the honour of the cross be diminished or eclipsed. Paul had been bred up himself in Jewish learning at the feet of Gamaliel, but in preaching the cross of Christ he laid his learning aside. He preached a crucified Jesus in plain language, and told the people that that Jesus who was crucified at Jerusalem was the Son of God and Saviour of men, and that all who would be saved must repent of their sins, and believe in him, and submit to his government and laws. This truth needed no artificial dress; it shone out with the greatest majesty in its own light, and prevailed in the world by its divine authority, and the demonstration of the Spirit, without any human helps. The plain preaching of a crucified Jesus was more powerful than all the oratory and philosophy of the heathen world.

II. We have the different effects of this preaching: To those who perish it is foolishness, but to those who are saved it is the power of God, v. 18 . It is to the Jews a stumbling-block, and to the Greeks foolishness; but unto those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God, v. 23, 24 . 1. Christ crucified is a stumbling-block to the Jews. They could not get over it. They had a conceit that their expected Messiah was to be a great temporal prince, and therefore would never own one who made so mean an appearance in life, and died so accursed a death, for their deliverer and king. They despised him, and looked upon him as execrable, because he was hanged on a tree, and because he did not gratify them with a sign to their mind, though his divine power shone out in innumerable miracles. The Jews require a sign, v. 22 . See Matt. xii. 38 . 2. He was to the Greeks foolishness. They laughed at the story of a crucified Saviour, and despised the apostles' way of telling it. They sought for wisdom. They were men of wit and reading, men that had cultivated arts and sciences, and had, for some ages, been in a manner the very mint of knowledge and learning. There was nothing in the plain doctrine of the cross to suit their taste, nor humour their vanity, nor gratify a curious and wrangling temper: they entertained it therefore with scorn and contempt. What, hope to be saved by one that could not save himself! And trust in one who was condemned and crucified as a malefactor, a man of mean birth and poor condition in life, and cut off by so vile and opprobrious a death! This was what the pride of human reason and learning could not relish. The Greeks thought it little better than stupidity to receive such a doctrine, and pay this high regard to such a person: and thus were they justly left to perish in their pride and obstinacy. Note, It is just with God to leave those to themselves who pour such proud contempt on divine wisdom and grace. 3. To those who are called and saved he is the wisdom of God, and the power of God. Those who are called and sanctified, who receive the gospel, and are enlightened by the Spirit of God, discern more glorious discoveries of God's wisdom and power in the doctrine of Christ crucified than in all his other works. Note, Those who are saved are reconciled to the doctrine of the cross, and led into an experimental acquaintance with the mysteries of Christ crucified.

III. We have here the triumphs of the cross over human wisdom, according to the ancient prophecy ( Isa. xxix. 14 ): I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? v. 19, 20 , All the valued learning of this world was confounded, baffled, and eclipsed, by the Christian revelation and the glorious triumphs of the cross. The heathen politicians and philosophers, the Jewish rabbis and doctors, the curious searchers into the secrets of nature, were all posed and put to a nonplus. This scheme lay out of the reach of the deepest statesmen and philosophers, and the greatest pretenders to learning both among the Jews and Greeks. When God would save the world, he took a way by himself; and good reason, for the world by wisdom knew not God, v. 21 . All the boasted science of the heathen world did not, could not, effectually bring home the world to God. In spite of all their wisdom, ignorance still prevailed, iniquity still abounded. Men were puffed up by their imaginary knowledge, and rather further alienated from God; and therefore it pleased him, by the foolishness of preaching, to save those that believe. By the foolishness of preaching —not such in truth, but in vulgar reckoning.

1. The thing preached was foolishness in the eyes of worldly-wise men. Our living through one who died, our being blessed by one who was made a curse, our being justified by one who was himself condemned, was all folly and inconsistency to men blinded with self-conceit and wedded to their own prejudices and the boasted discoveries of their reason and philosophy.

2. The manner of preaching the gospel was foolishness to them too. None of the famous men for wisdom or eloquence were employed to plant the church or propagate the gospel. A few fishermen were called out, and sent upon this errand. These were commissioned to disciple the nations: these vessels chosen to convey the treasure of saving knowledge to the world. There was nothing in them that at first view looked grand or august enough to come from God; and the proud pretenders to learning and wisdom despised the doctrine for the sake of those who dispensed it. And yet the foolishness of God is wiser than men, v. 25 . Those methods of divine conduct that vain men are apt to censure as unwise and weak have more true, solid, and successful wisdom in them, than all the learning and wisdom that are among men: " You see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called, v. 26 , &c. You see the state of Christianity; not many men of learning, or authority, or honourable extraction, are called." There is a great deal of meanness and weakness in the outward appearance of our religion. For, (1.) Few of distinguished character in any of these respects were chosen for the work of the ministry. God did not choose philosophers, nor orators, nor statesmen, nor men of wealth and power and interest in the world, to publish the gospel of grace and peace. Not the wise men after the flesh, though men would apt to think that a reputation for wisdom and learning might have contributed much to the success of the gospel. Not the mighty and noble, however men might be apt to imagine that secular pomp and power would make way for its reception in the world. But God seeth not as man seeth. He hath chosen the foolish things of the world, the weak things of the world, the base and despicable things of the world, men of mean birth, of low rank, of no liberal education, to be the preachers of the gospel and planters of the church. His thoughts are not as our thoughts, nor his ways as our ways. He is a better judge than we what instruments and measures will best serve the purposes of his glory. (2.) Few of distinguished rank and character were called to be Christians. As the teachers were poor and mean, so generally were the converts. Few of the wise, and mighty, and noble, embraced the doctrine of the cross. The first Christians, both among Jews and Greeks, were weak, and foolish, and base; men of mean furniture as to their mental improvements, and very mean rank and condition as to their outward estate; and yet what glorious discoveries are there of divine wisdom in the whole scheme of the gospel, and in this particular circumstance of its success!

IV. We have an account how admirably all is fitted, 1. To beat down the pride and vanity of men. God hath chosen the foolish things of the world to confound the wise —men of no learning to confound the most learned; the weak things of the world to confound the might —men of mean rank and circumstances to confound and prevail against all the power and authority of earthly kings; and base things, and things which are despised —things which men have in the lowest esteem, or in the utmost contempt, to pour contempt and disgrace on all they value and have in veneration; and things which are not, to bring to nought (to abolish) things that are —the conversion of the Gentiles (of whom the Jews had the most contemptuous and vilifying thoughts) was to open a way to the abolishing of that constitution of which they were so fond, and upon which they valued themselves so much as for the sake of it to despise the rest of the world. It is common for the Jews to speak of the Gentiles under this character, as things that are not. Thus, in the apocryphal book of Esther, she is brought in praying that God would not give his sceptre to those who are not, Esth. xiv. 11 . Esdras, in one of the apocryphal books under his name, speaks to God of the heathen as those who are reputed as nothing, 2 Esdras vi. 56, 57 . And the apostle Paul seems to have this common language of the Jews in his view when he calls Abraham the father of us all before him whom he believed, God, who calleth those things that are not as though they were, Rom. iv. 17 . The gospel is fitted to bring down the pride of both Jews and Greeks, to shame the boasted science and learning of the Greeks, and to take down that constitution on which the Jews valued themselves and despised all the world besides, that no flesh should glory in his presence ( v. 29 ), that there might be no pretence for boasting. Divine wisdom alone had the contrivance of the method of redemption; divine grace alone revealed it, and made it known. It lay, in both respects, out of human reach. And the doctrine and discovery prevailed, in spite of all the opposition it met with from human art or authority: so effectually did God veil the glory and disgrace the pride of man in all. The gospel dispensation is a contrivance to humble man. But, 2. It is as admirably fitted to glorify God. There is a great deal of power and glory in the substance and life of Christianity. Though the ministers were poor and unlearned, and the converts generally of the meanest rank, yet the hand of the Lord went along with the preachers, and was mighty in the hearts of the hearers; and Jesus Christ was made both to ministers and Christians what was truly great and honourable. All we have we have from God as the fountain, and in and through Christ as the channel of conveyance. He is made of God to us wisdom, righteousness, sanctification, and redemption ( v. 30 ): all we need, or can desire. We are foolishness, ignorant and blind in the things of God, with all our boasted knowledge; and he is made wisdom to us. We are guilty, obnoxious to justice; and he is made righteousness, our great atonement and sacrifice. We are depraved and corrupt; and he is made sanctification, the spring of our spiritual life; from him, the head, it is communicated to all the members of his mystical body by his Holy Spirit. We are in bonds, and he is made redemption to us, our Saviour and deliverer. Observe, Where Christ is made righteousness to any soul, he is also made sanctification. He never discharges from the guilt of sin, without delivering from the power of it; and he is made righteousness and sanctification, that he may in the end be made complete redemption, may free the soul from the very being of sin, and loose the body from the bonds of the grave: and what is designed in all is that all flesh may glory in the Lord, v. 31 . Observe, It is the will of God that all our glorifying should be in the Lord: and, our salvation being only through Christ, it is thereby effectually provided that it should be so. Man is humbled, and God glorified and exalted, by the whole scheme.

26. ye see-- rather, from the prominence of the verb in the Greek, "see" or "consider" (imperative) [Alford from Vulgate and Irenæus].

your calling ... are called-- Instead of the words in italics, supplied by English Version, supply, "were your callers." What Paul is dwelling on (compare 1Co 1:27 , 28 ) is the weakness of the instrumentality which the Lord employed to convert the world [Hinds and Whately; so Anselm]. However, English Version accords well with 1Co 1:24 . "The whole history of the expansion of the Church is a progressive victory of the ignorant over the learned, the lowly over the lofty, until the emperor himself laid down his crown before the cross of Christ" [Olshausen].

wise ... after the flesh-- the wisdom of this world acquired by human study without the Spirit. (Contrast Mt 16:17 ).

27. the foolish things-- a general phrase for all persons and things foolish. Even things (and those, too, foolish things) are chosen by God to confound persons, (and those too persons who are wise). This seems to me the force of the change from neuter to masculine.

to confound-- The Greek is stronger, "that He might confound (or put to shame)." God confounds the wise by effecting through His instruments, without human wisdom, that the worldly wise, with it, cannot effect, namely, to bring men to salvation.

chosen ... chosen-- The repetition indicates the gracious deliberateness of God's purpose ( Jas 2:5 ).

28. yea, and things which are not-- Yea is not in the Greek. Also some of the oldest manuscripts omit "and." Thus the clause, "things which are not" (are regarded as naught), is in apposition with "foolish ... weak ... base (that is, lowborn) and despised things." God has chosen all four, though regarded as things that are not, to bring to naught things that are.

29. no flesh ... glory-- For they who try to glory (boast) because of human greatness and wisdom, are "confounded" or put to shame ( 1Co 1:27 ). Flesh, like "the flower of the field," is beautiful, but frail ( Is 40:6 ).

in his presence-- We are to glory not before Him, but in Him [Bengel].

30. But ... ye-- in contrast to them that "glory" in worldly wisdom and greatness.

of him are-- not of yourselves ( Ep 2:8 ), but of Him ( Ro 11:36 ). From Him ye are (that is, have spiritual life, who once were spiritually among the "things which are not." 1Co 1:28 ).

in Christ-- by living union with Him. Not "in the flesh" ( 1Co 1:26 , 29 ).

of God-- from God; emanating from Him and sent by Him.

is made unto us-- has been made to us, to our eternal gain.

wisdom-- unattainable by the worldly mode of seeking it ( 1Co 1:19 , 20 ; contrast Col 2:3 ; Pr 8:1-36 ; Is 9:6 ). By it we become "wise unto salvation," owing to His wisdom in originating and executing the plan, whereas once we were "fools."

righteousness-- the ground of our justification ( Jr 23:5 , 6 ; Ro 4:25 ; 2Co 5:21 ); whereas once we were "weak" ( Ro 5:6 ). Is 42:21 ; 45:24 .

sanctification-- by His Spirit; whereas formerly we were "base." Hereafter our righteousness and sanctification alike shall be both perfect and inherent. Now the righteousness wherewith we are justified is perfect, but not inherent; that wherewith we are sanctified is inherent, but not perfect [Hooker]. Now sanctification is perfect in principle, but not in attainment. These two are joined in the Greek as forming essentially but one thing, as distinguished from the "wisdom" in devising and executing the plan for us ("abounded toward us in all wisdom," Ep 1:8 ), and "redemption," the final completion of the scheme in the deliverance of the body (the position of "redemption" last shows that this limited sense is the one intended here). Lu 21:28 ; Ro 8:23 ; Ep 1:14 ; 4:30.

redemption-- whereas once we were "despised."

31. glory in ... Lord-- ( Jr 9:23 , 24 )--in opposition to "flesh glorying in His presence" ( 1Co 1:29 ). In contrast to morbid slavish self-abasement, Paul joins with humility the elevating consciousness of our true dignity in Christ. He who glories is to glory in the Lord, not in the flesh, nor in the world.

And seeing the multitudes, He went up into a mountain: and when He was set, His disciples came unto Him.2. And He opened His mouth, and taught them, saying,3. "Blessed are the poor in spirit: for their is the kingdom of heaven."

Every man in his own trade or profession rejoices when he sees an opportunity of exercising it; the carpenter if he sees a goodly tree desires to have it to cut down to employ his skill on, and the Priest when he sees a full Church, his heart rejoices, he is glad of the occasion to teach. So the Lord seeing a great congregation of people was stirred to teach them.

Or He may be thought to have sought to shun the thickest crowd, and to have ascended the mountain that He might speak to His disciples alone.

By not choosing His seat in the city, and the market place, but on a mountain in a desert, He has taught us to do nothing with ostentation, and to depart from crowds, above all when we are to be employed in philosophy, or in speaking of serious things.

This should be known, that the Lord had three places of retirement that we read of, the ship, the mountain, and the desert; to one of these He was wont to withdraw whenever He was pressed by the multitude.

Some of the less learned brethren suppose the Lord to have spoken what follows from the Mount of Olives, which is by no means the case; what went before and what follows fixes the place in Galilee - Mount Tabor, (ed. note: Mount Tabor is asserted by the Fathers and by tradition coming down to the present day to be the scene of the Transfiguration. But S. Jerome seems to be the only author who speaks of it as the scene of the Sermon on the Mount. The mount of the Beatitudes according to modern travellers lies near to Capernaum, and ten miles north of Mount Tabor. See Grewell Diss. vol. ii. 294. Pococke’s Descrip. of the East, vol. ii. 67) we may suppose, or any other high mountain.

"He ascended a mountain," first, that He might fulfil the prophecy of Esaias, "Get thee up into a mountain;" [ Isa 40:9 ] secondly, to shew that as well he who teaches, as he who hears the righteousness of God should stand on a high ground of spiritual virtues; for none can abide in the valley and speak from a mountain. If thou stand on the earth, speak of the earth; if thou speak of heaven, stand in heaven.

Or, He ascended into the mountain to shew that all who would learn the mysteries of the truth should go up into the Mount of the Church of which the Prophet speaks, "The hill of God is a hill of fatness." [ Psa 68:15 ]

Or, He ascends the mountain, because it is placed in the loftiness of His Father’s Majesty that He gives the commands of heavenly life.

Or, He ascends the mountain to shew that the precepts of righteousness given by God through the Prophets to the Jews, who were yet under the bondage of fear, were the lesser commandments; but that by His own Son were given the greater commandments to a people which He had determined to deliver by love.

He spoke to them sitting and not standing, for they could not have understood Him had He appeared in His own Majesty.

Or, to teach sitting is the prerogative of the Master. "His disciples came to him," that they who is spirit approached more nearly to keeping His commandments, should also approach Him nearest with their bodily presence.

Mystically, this sitting down of Christ is His incarnation; had He not taken flesh on Him, mankind could not have come unto Him.

It cause a thought how it is that Matthew relates this sermon to have been delivered by the Lord sitting on the mountain; Luke, as He stood in the plain. This diversity in their accounts would lead us to think that the occasions were different. Why should not Christ repeat once more what He said before, or do once more what He had done before? Although another method of reconciling the two may occur to us; namely, that our Lord was first with His disciples alone on some more lofty peak of the mountain when He chose the twelve; that He then descended with them not from the mountain entirely, but from the top to some expanse of level ground in the side, capable of holding a great number of people; that He stood there while the crowd was gathering around Him, and after when He had sat down, then His disciples came near to Him, and so to them and in the presence of the rest of the multitude He spoke the same sermon which Matthew and Luke give, in a different manner, but with equal truth of facts.

When the Lord on the mountain is about to utter His sublime precepts, it is said, "Opening his mouth he taught them," He who had before opened the mouth of the Prophets.

Wherever it is said that the Lord opened His mouth, we may know how great things are to follow.

Or, the phrase is introductory of an address longer than ordinary.

Or, that we may understand that He sometimes teaches by opening His mouth in speech, sometimes by that voice which resounds from His works.

Whoever will take the trouble to examine with a pious and sober spirit, will find in this sermon a perfect code of the Christian life as far as relates to the conduct of daily life. Accordingly the Lord concludes it with the words, "Every man who heareth these words of mine and doeth them, I will liken him to a wise man, etc."

The chief good is the only motive of philosophical enquiry; but whatever confers blessedness, that is the chief good; therefore He begins, "Blessed are the poor in spirit."

Augmentation of ’spirit’ generally implies insolence and pride. For in common speech the proud are said to have a great spirit, and rightly - for wind is a spirit, and who does not know that we say of proud men that they are ’swollen,’ ’puffed up.’ Here therefore by "poor in spirit" are rightly understood ’lowly,’ ’fearing God,’ not having a puffed up spirit.

Or, He here calls all loftiness of soul and temper spirit; for as there are many humble against their will, constrained by their outward condition, they have no praise; the blessing is on those who humble themselves by their own choice. Thus He begins at once at the root, pulling up pride which is the root and source of all evil, setting up as its opposite humility as a firm foundation. If this be well laid, other virtues may be firmly built thereon; if that be sapped, whatever good you gather upon it perishes.

"Blessed are the poor in spirit," (ed. note, a: The Bened. ed. reads ’beati egeni’ - and has this marginal note, ’Hinc sequitur hune Graece non scripsisse’ - but S. Thos. reads ’beati ptochi;’ it may be remarked moreover that the author follows the order of verses 4 and 5 according to the Greek; all the Latin Fathers (with the single exception of Hilary on Ps. 118) following the order of the Vulgate.) or, according to the literal rendering of the Greek, ’they who beg,’ that the humble may learn that they should be ever begging at God’s almshouse. For there are many naturally humble and not of faith, who do not knock at God’s almshouse; but they alone are humble who are so of faith.

Or, the poor in spirit may be those who fear and tremble at God’s commandments, whom the Lord by the Prophet Isaiah commends. Though why more than simply humble? Of the humble there may be in this place but few, in that again an abundance.

The proud seek an earthly kingdom, of the humble only is the kingdom of Heaven.

For as all other vices, but chiefly pride, casts down to hell; so all other virtues, but chiefly humility, conduct to Heaven; it is proper that he that humbles himself should be exalted.

In the eye of Heaven blessedness begins there where misery begins in human estimation.

The riches of Heaven are suitably promised to those who at this present are in poverty.

"Blessed are they that mourn; for they shall be comforted."

When you have done thus much, attained both poverty and meekness, remember that you are a sinner, mourn your sins, as He proceeds, "Blessed are they that mourn." And it is suitable that the third blessing should be of those that mourn for sin, for it is the Trinity that forgives sin.

Those that mourn, that is, not loss of kindred, affronts, or losses, but who weep for past sins.

And they who weep for their own sins are blessed, but much more so who weep for others’ sins; so should all teachers do.

For the mourning here meant is not for the dead by common course of nature, but for the dead in sins, and vices. Thus Samuel mourned for Saul, thus the Apostle Paul mourned for those who had not performed penance after uncleanness.

The "comfort" of mourners is the ceasing of their mourning; they then who mourn their own sins shall be consoled when they have received remittance thereof.

And though it were enough for such to receive pardon, yet He rests not His mercy only there, but makes them partakers of many comforts both here and hereafter. God’s mercies are always greater than our troubles.

But they also who mourn for others’ sin shall be comforted, inasmuch as they shall own God’s providence in that worldly generation, understanding that they who had perished were not of God, out of whose hand none can snatch. For these leaving to mourn, they shall be comforted in their own blessedness.

Otherwise; mourning is sorrow for the loss of what is dear; but those that are turned to God lose the things that they held dear in this world; and as they have now no longer any joy in such things as before they had joy in, their sorrow may not be healed till there is formed within them a love of eternal things. They shall then be comforted by the Holy Spirit, who is therefore chiefly called, The Paraclete, that is, "Comforter;’ so that for the loss of their temporal joys, they shall gain eternal joys.

Or, by mourning, two kinds of sorrow are intended; one for the miseries of this world, one for lack of heavenly things; so Caleb’s daughter asked both "the upper and the lower springs." This kind of mourning none have but the poor and the meek, who as not loving the world acknowledge themselves miserable, and therefore desire heaven.

Suitably, therefore, consolation is promised to them that mourn, that he who has sorrow at this present may have joy hereafter. But the reward of the mourner is greater than that of the poor or the meek, for "to rejoice" in the kingdom is more than to have it, or to possess it; for many things we possess in sorrow.

We may remark that this blessing is given not simply, but with great force and emphasis; it is not simply, ’who have grief,’ but "who mourn." And indeed this command is the sum of all philosophy. For if they who mourn for the death of children or kinsfolk, throughout all that season of their sorrow, are touched with no other desires, as of money, or honour, burn not with envy, feel not wrongs, nor are open to any other vicious passion, but are solely given up to their grief; much more ought they, who mourn their own sins in such manner as they ought to mourn for them, to shew this higher philosophy.

"Blessed are the meek: for they shall inherit the earth."

Verses 4 and 5 are transposed in the Vulgate.)

When I have learned contentment in poverty, the next lesson is to govern my heart and temper. For what good is it to me to be without worldly things, unless I have besides a meek spirit? It suitably follows therefore, "Blessed are the meek."

The meek are they who resist not wrongs, and give way to evil; but overcome evil of good.

Soften therefore your temper that you be not angry, at least that you "be angry, and sin not." It is a noble thing to govern passion by reason; nor is it a less virtue to check anger, than to be entirely without anger, since one is esteemed the sign of a weak, the other of a strong, mind.

Let the unyielding then wrangle and quarrel about earthly and temporal things, "the meek are blessed, for they shall inherit the earth," and not be rooted out of it; that earth of which it is said in the Psalms, "Thy lot is in the hand of the living," [ Psa 142:5 ] meaning the fixedness of a perpetual inheritance, in which the soul that hath good dispositions rests as in its own place, as the body does in an earthly possession, it is fed by its own food, as the body by the earth; such is the rest and the life of the saints.

This earth as some interpret, so long as it is in its present condition is the land of the dead, seeing it is "subject to vanity;" but when it is freed from corruption it becomes the land of the living, that the mortal may inherit an immortal country.

I have read another exposition of it, as if the heaven in which the saints are to dwell is meant by "the land of the living," because compared with the regions of death it is heaven, compared with the heaven above it is earth. Others again say, that this body as long as it is subject to death is the land of the dead, when it shall be made like unto Christ’s glorious body, it will be the land of the living.

Or, the Lord promises the inheritance of the earth to the meek, meaning of that Body, which Himself took on Him as His tabernacle; and as by the gentleness of our minds Christ dwells in us, we also shall be clothed with the glory of His renewed body.

Otherwise; Christ here has mixed things sensible with things spiritual. Because it is commonly supposed that he who is meek loses all that he possesses, Christ here gives a contrary promise, that he who is not forward shall possess his own in security, but that he of a contrary disposition many times loses his soul and his paternal inheritance. But because the Prophet had said, "The meek shall inherit the earth," [ Psa 36:11 ] He used these well known words in conveying His meaning.

The meek, who have possessed themselves, shall possess hereafter the inheritance of the Father; to possess is more than to have, for we have many things which we lose immediately.

"Blessed are they which do hunger and thirst after righteousness: for they shall be filled."

As soon as I have wept for my sins, I begin to hunger and thirst after righteousness. He who is afficted with any sort disease, hath ho hunger.

It is not enough that we desire righteousness, unless we also suffer hunger for it, by which expression we may understand that we are never righteous enough, but always hunger after works of righteousness.

All good which men do not from love of the good itself is unpleasing before God. He hungers after righteousness who desires to walk according to the righteousness of God; he thirsts after righteousness who desires to get the knowledge thereof.

He may mean either general righteousness, or that particular virtue which is the opposite of covetousness. As He was going on to speak of mercy, He shews before hand of what kind our mercy should be, that it should not be of the gains of plunder or covetousness, hence He ascribes to righteousness that which is peculiar to avarice, namely, to hunger and thirst.

The blessedness which He appropriates to those who hunger and thirst after righteousness shews that the deep longing of the saints for the doctrine of God shall receive perfect replenishment in heaven; then "they shall be filled."

Such is the bounty of a rewarding God, that His gifts are greater than the desires of the saints.

Or He speaks of food with which they shall be filled at this present; to wit, that food of which the Lord spake, "My food is to do the will of my Father," that is, righteousness, and that water of which whoever drinks it shall be in him "a well of water springing up to life eternal."

Or, this is again a promise of a temporal reward; for as covetousness is thought to make many rich, He affirms on the contrary that righteousness rather makes rich, for He who loves righteousness possesses all things in safety.

"Blessed are the merciful: for they shall obtain mercy."

Justice and mercy are so united, that the one ought to be mingled with the other; justice without mercy is cruelty; mercy without justice, profusion - hence He goes on to the one from the other. Remigius: The merciful is he who has a sad heart; he counts others’ misery his own, and is sad at their grief as at his own.

Mercy here is not said only of alms, but is in every sin of a brother, if we bear one another’s burdens.

He pronounces those blessed who succour the wretched, because they are rewarded in being themselves delivered from all misery; as it follows, "for they shall obtain mercy."

So greatly is God pleased with our feelings of benevolence towards all men, that He will bestow His own mercy only on the merciful.

The reward here seems at first to be only an equal return; but indeed it is much more; for human mercy and divine mercy are not to be put on an equality.

Justly is mercy dealt out to the merciful, that they should receive more than they had deserved; and as he who has more than enough receives more than he who has only enough, so the glory of mercy is greater than of the things hitherto mentioned.

"Blessed are the pure in heart: for they shall see God."

The merciful loses the benefit of his mercy, unless he shews it from a pure heart; for if he seeks to have whereof to boast, he loses the fruit of his deeds; the next that follows therefore is, "Blessed are the pure of heart."

Purity of heart comes properly in the sixth place, because on the sixth day man was created in the image of God, which image was shrouded by sin, but is formed anew in pure hearts by grace. It follows rightly the beforementioned graces, because if they be not there, a clean heart is not created in a man.

By the pure are here meant those who possess a perfect goodness, conscious to themselves of no evil thoughts, or again those who live in such temperance as is mostly necessary to seeing God according to that of St. Paul, "Follow peace with all men, and holiness, without which no man shall see God." For as there are many merciful, yet unchaste, to shew that mercy alone is not enough, he adds this concerning purity.

The pure is known by purity of heart, for the temple of God cannot be impure.

He who in thought and deed fulfils all righteousness, "sees God" in his heart, for righteousness is an image of God, for God is righteousness. So far as any one has rescued himself from evil, and works things that are good, so far does he "see God," either hardly, or fully, or sometimes, or always, according to the capabilities of human nature. But in that world to come the pure in heart shall see God face to face, not in a glass, and in enigma as here.

They are foolish who seek to see God with the bodily eye, seeing He is seen only by the heart, as it is elsewhere written, "In singleness of heart seek ye Him;" the single heart is the same as is here called the pure heart.

But if spiritual eyes in the spiritual body shall be able only to see so much as they we now have can see, undoubtedly God will not be able to be seen of them.

This seeing God is the reward of faith; to which end our hearts are made pure by faith, as it is written, "cleansing their hearts by faith;" [ Act 15:9 ] but the present verse proves this still more strongly.

No one seeing God can be alive with the life men have on earth, or with these our bodily senses. Unless one die altogether out of this life, either by totally departing from the body, or so alienated from carnal lusts that he may truly say with the Apostle, "whether in the body or out of the body, I cannot tell," he is not translated that he should see this vision.

The reward of these is greater than the reward of the first; being not merely to dine in the King’s court, but further to see His face.

"Blessed are the peacemakers: for they shall be called the children of God."

When you have made your inward parts clean from every spot of sin, that dissentions and contentions may not proceed from your temper, begin peace within yourself, that so you may extend it to others.

Peace is the fixedness of order; by order, I mean an arrangement of things like and unlike giving to each its own place. And as there is no man who would not willingly have joy, so is there no man who would not have peace; since even those who go to war desire nothing more than by war to come to a glorious peace.

The peacemakers (margin note: pacifici) are pronounced blessed, they namely who make peace first within their own hearts, then between brethren at variance. For what avails it to make peace between others, while in your own heart are wars of rebellious vices.

The peacemakers within themselves are they who having stilled all disturbances of their spirits, having subjected them to reason, have overcome their carnal desires, and become the kingdom of God. There all things are so disposed, that that which is most chief and excellent in man, governs those parts which we have in common with the brutes, though they struggle against it; nay even that in man which is excellent is subjected to a yet greater, namely, the very Truth, the Son of God. For it would not be able to govern what is inferior to it, if it were not subject to what is above it. And this is the peace which is given on earth to men of good will.

No man can attain in this life that there be not in his members a law resisting the law of his mind. But the peacemakers attain thus far by overcoming the lusts of the flesh, that in time they come to a most perfect peace.

The peacemakers with others are not only those who reconcile enemies, but those who unmindful of wrongs cultivate peace. That peace only is blessed which is lodged in the heart, and does not consist only in words. And they who love peace, they are the sons of peace.

The blessedness of the peacemakers is the reward of adoption, "they shall be called the sons of God." For God is our common parent, and no other way can we pass into His family than by living in brotherly love together.

Or, if the peacemakers are they who do not contend one with another, but reconcile those that are at strife, they are rightly called the sons of God, seeing this was the chief employment of the Only-begotten Son, to reconcile things separated, to give peace to things at war.

Or, because peace is then perfect when there is no where any opposition, the peacemakers are called the sons of God, because nothing resists God, and the children ought to bear the likeness of their Father.

The peacemakers have thus the place of highest honour, inasmuch as he who is called the king’s son, is the highest in the king’s house. This beatitude is placed the seventh in order, because in the sabbath shall be given the repose of true peace, the six ages being passed away.

"Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven."

"Blessed are they who suffer persecution for righteousness’ sake," that is for virtue, for defending others, for piety, for all these things are spoken of under the title of righteousness. This follows the beatitude upon the peacemakers, that we may not be led to suppose that it is good to seek peace at all times.

When peace is once firmly established within, whatever persecutions he who has been cast without raises, or carries on, he increases that glory which is in the sight of God.

"For righteousness’ sake" He adds expressly, for many suffer persecution for their sins, and are not therefore righteous. Likewise consider how the eighth beatitude of the true circumcision is terminated by martyrdom. [ Phi 3:2 -3]

He said not, Blessed are they who suffer persecution of the Gentiles; that we may not suppose the blessing pronounced on those only who are persecuted for refusing to sacrifice to idols; yea, whoever suffers persecution of heretics because he will not forsake the truth is likewise blessed, seeing he suffers for righteousness.

Moreover, if any of the great ones, who seem to be Christians, being corrected by you on account of his sins, shall persecute you, you are blessed with John the Baptist. For if the Prophets are truly martyrs when they are killed by their own countrymen, without doubt he who suffers in the cause of God has the reward of martyrdom though he suffers from his own people.

Scripture therefore does not mention the persons of the persecutors, but only the cause of persecution, that you may learn to look, not by whom, but why you suffer.

Thus, lastly, He includes those in the beatitude whose will is ready to suffer all things for Christ, who is our righteousness. For these then also is the kingdom preserved, for they are in the contempt of this world poor in spirit.

Or, the eighth beatitude, as it were, returns to the commencement, because it shews the perfect complete character. In the first then and the eighth, the kingdom of heaven is named, for the seven go to make the perfect man, the eighth manifests and proves his perfectness, that all may be conducted to perfection by these steps.

Otherwise; the first kingdom of heaven was promised to the Saints, in deliverance from the body; the second, that after the resurrection they should be with Christ. For after your resurrection you shall begin to possess the earth delivered from death, and in that possession shall find comfort.

Pleasure follows comfort, and Divine mercy pleasure. But on whom God has mercy, him He calls, and he whom He calls, beholds Him that called him. He who beholds God is adopted into the rights of divine birth, and then at length as the son of God is delighted with the riches of the heavenly kingdom. The first then begins, the last is perfected.

Wonder not if you do not hear ’the kingdom’ mentioned under each beatitude; for in saying "shall be comforted, shall find mercy," and the rest, in all these the kingdom of heaven is tacitly understood, so that you must not look for any of the things of sense. For indeed he would not be blessed who was to be crowned with those things which depart with this life.

The number of these sentences should be carefully attended to; to these seven degrees of blessedness agree the operation of that seven-form Holy Spirit which Isaiah described. But as He began from the highest, so here He begins from the lowest; for there we are taught that the Son of God will descend to the lowest; here that man will ascend from the lowest to the likeness of God.

Here the first place is given to fear, which is suitable for the humble, of whom it is said, "Blessed are the poor in spirit," that is, those who think not high things, but who fear.

The second is piety, which belongs to the meek; for he who seeks piously, reverences, does not find fault, does not resist; and this is to become meek.

The third is knowledge, which belongs to those that mourn, who have learned to what evils they are enslaved which they once pursued as goods.

The fourth, which is fortitude, rightly belongs to those who hunger and thirst, who seeking joy in true goods, labour to turn away from earthly lusts.

The sixth is understanding, and belongs to the pure in heart, who with purged eye can see what eye seeth not.

The seventh is wisdom, and may be assigned to the peacemakers, in whom is no rebellious motion, but they obey the Spirit.

Thus the one reward, the kingdom of heaven, is put forth under various names. In the first, as was right, is placed the kingdom of heaven, which is the beginning of perfect wisdom; as if it should be said, "The fear of the Lord is the beginning of wisdom." To the meek, an inheritance, as to those who with piety seek the execution of a father’s will. To those that mourn, comfort, as to persons who know what they had lost, and in what they were immersed. To the hungry, plenty, as a refreshment to those who labour for salvation. To the merciful, mercy, that to those who have followed the best counsel, that may be shewed which they have shewed to others. To the pure in heart the faculty of seeing God, as to men bearing a pure eye to understand the things of eternity. To the peacemakers, the likeness of God. And all these things we believe may be attained in this life, as we believe they were fulfilled in the Apostles; for as to the things after this life they cannot be expressed in any words.

"Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake.12. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you."

The preceding blessings were general; He now begins to address His discourse to them that were present, foretelling them the persecutions which they should suffer for His name.

It may be asked, what difference there is between ’they shall revile you,’ and ’shall speak all manner of evil of you;’ to revile, it may be said, being but to speak evil of. But a reproach thrown with insult in the face of one present is a different thing from a slander cast on the character of the absent. To persecute includes both open violence and secret snares.

But if it be true that he who offers a cup of water does not lose his reward, consequently he who has been wronged but by a single word of calumny, shall not be without a reward. But that the reviled may have a claim to this blessing, two things are necessary, it must be false, and it must be for God’s sake; otherwise he has not the reward of this blessing; therefore He adds, "falsely for my sake."

This I suppose was added because of those who wish to boast of persecutions and evil reports of their shame, and therefore claim to belong to Christ because many evil things are said of them; but either these are true, or when false yet they are not for Christ’s sake.

What hurt can you receive when men detract from you, though you have no defence but only your own conscience? But as we ought not to stir up wilfully the tongues of slanderers, lest they perish for their slander, yet when their own malice has instigated them, we should endure it with equanimity, that our merit may be added to.

"Rejoice," He says, "and exult, for your reward is abundant in heaven."

Rejoice, that is, in mind, exult with the body, for your reward is not great only but "abundant in heaven."

Do not suppose that by heaven here is meant the upper regions of the sky of this visible world, for your reward is not to be placed in things that are seen, but by "in heaven" understand the spiritual firmament, where everlasting righteousness dwells. Those then whose joy is in things spiritual will even here have some foretaste of that reward; but it will be made perfect in every part when this mortal shall have put on immortality.

This it is in the power of any one of us to attain, that when our good character is injured by calumny, we rejoice in the Lord. He only who seeks after empty glory cannot attain this. Let us then rejoice and exult, that our reward may be prepared for us in heaven.

For by how much any is pleased with the praise of men, by so much is he grieved with their evil speaking. But if you seek your glory in heaven, you will not fear any slanders on earth.

Yet ought we sometimes to check our defamers, lest by spreading evil reports of us, they corrupt the innocent hearts of those who might hear good from us.

He invites them to patience not only by the prospect of reward, but by example, when He adds, "for so persecuted they the Prophets who were before you."

For a man in sorrow receives great comfort from the recollection of the sufferings of others, who are set before him as an example of patience; as if He had said, Remember that ye are His Apostles, of whom also they were Prophets.

At the same time He signifies His equality in honour with His Father, as if He had said, As they suffered for my Father, so shall ye suffer for me. And in saying, "The Prophets who were before you," He teaches that they themselves are already become Prophets.

"Persecuted" He says generally, comprehending both reproaches and defamation of character.

What is said here, does not follow immediately what was said in the preceding chapter. See Luke vi.

Opening his mouth. It is a Hebraism, to signify he began to speak. (Witham) --- This is a common expression in Scripture, to signify something important is about to be spoken. Thus it is used in various other places, as "Job opening his mouth cursed his day, and said," &c. Daniel, chap. x. et alibi. (Jansenius) --- And why is it added, says St. John Chrysostom "and opening his mouth," without doubt that we might know, that not only when he spoke, but even when silent, he gave instruction: sometimes, therefore, he opened his mouth; at other times he spoke by his very actions. (Hom. xv.)

The poor in spirit;[1] which, according to the common exposition, signifies the humble of mind and heart. Yet some understand it of such as are truly in poverty and want, and who bear their indigent condition with patience and resignation. (Witham) --- That is, the humble; and they whose spirit is not set upon riches. (Challoner) --- It is not without reason that the beatitudes are disposed of in this order. Each preceding one prepares the way for what immediately follows, furnishing us in particular with spiritual arms of such graces as are necessary for obtaining the virtue of the subsequent beatitude. Thus the poor in spirit, i.e. the truly humble, will mourn for their transgressions, and whoever is filled with sorrow and confusion for his own sins, cannot but be just, and behave to others with meekness and clemency; when possessed of these virtues, he then becomes pure and clean of heart. Peace of conscience reigns in this assemblage of virtues, and cannot be expelled the soul by any tribulations, persecutions, or injustices of men. (St. John Chrysostom, hom. xv.) What is this poverty of spirit, but humility and contrition? This virtue of humility is placed in the first place, because it is the parent of every other virtue, as pride is the mother of every vice. Pride deprived our first parents of their original innocence, and nothing but humility can restore us to our former purity. We may pray and fast, we may be possessed of mercy, chastity, or any virtues, if humility do not accompany them, they will be like the virtue of the Pharisee, without foundation, without fruit. (Hom. xv.)

The humble. See St. John Chrysostom hom. xv. in Matt. St. Jerome on this place in his Commentary on St. Matt. St. Augustine, Serm. Domini in Monte. tom. iii, part 2 p. 166, &c.

The land of the living, or the kingdom of heaven. The evangelist prefers calling it the land of the living in this place, to shew that the meek, the humble, and the oppressed, who are spoiled of the possession of this earth by the powerful and the proud, shall obtain the inheritance of a better land. (Menochius) "They shall possess the land," is the reward annexed by our Saviour to meekness, that he might not differ in any point from the old law, so well known to the persons he was addressing. David, in psalm xxxvi, had made the same promise to the meek. If temporal blessings are promised to some of the virtues in the beatitudes, it is that temporal blessings might always accompany the more solid rewards of grace. But spiritual rewards are always the principal, always ranked in the first place, all who practice these virtues are pronounced blessed. (Hom. xv.)

Not those that mourn for worldly motives, but such as mourn for their sins, are blessed. The sorrow that is according to God, says St. Paul, worketh penance steadfast unto salvation, but the sorrow of the world worketh death. (2 Corinthians vii. 10.) The same is promised in St. John; (xvi. 20,) you shall weep and lament, but the world shall rejoice; and you shall be sorrowful, but your sorrow shall be turned into joy. (Menochius)

Hunger and thirst; i.e. spiritually, with an earnest desire of being just and holy. But others again understand such as endure with patience the hardships of hunger and thirst. (Witham) --- Rupertus understands those to whom justice is denied, such as poor widows and orphans. Maldonatus those who from poverty really suffer hunger and thirst, because justice is not done them. (Menochius) --- They shall be filled with every kind of good in their heavenly country. I shall be filled when thy glory shall appear. (Psalm xvi.)

Not only the giving of alms, but the practice of all works of mercy, both corporal and spiritual, are recommended here, and the reward will be given on that day when God will repay every one according to his works, and will do by us, as we have done by our brethren. (Haydock)

The clean of heart are either those who give themselves to the practice of every virtue, and are conscious to themselves of no evil, or those who are adorned with the virtue of charity. For nothing is so necessary as this purity in such as desire to see God. Keep peace with all and chastity, says St. Paul, for without this none can see God. Many are merciful to the poor and just in their dealings, but abstain not from luxury and lust. Therefore our Saviour, wishing to shew that mercy was not sufficient, adds, that if we would see God, we must also be possessed of the virtue of purity. (St. John Chrysostom, hom. xv.) By this, we shall have our heart exempt from all disordinate love of creatures, and shall be exclusively attached to God. (Haydock) --- The clean of heart, i.e. they who are clean from sin: who are pure in body and mind, says St. John Chrysostom. It seems to be a particular admonition to the Jews, who were mostly solicitous about an outward and legal cleanness. (Witham)

To be peaceful ourselves and with others, and to bring such as are at variance together, will entitle us to be children of God. Thus we shall be raised to a participation in the honour of the only begotten Son of God, who descended from heaven to bring peace to man, and to reconcile him with his offended Creator. (St. John Chrysostom, hom. xv.)

Heretics and malefactors suffer occasionally, but they are not on this account blessed, because they suffer not for justice. For, says St. Augustine they cannot suffer for justice, who have divided the Church; and where sound faith or charity is wanting, there cannot be justice. (Cont. epis. Parm. lib. i. chap. 9. ep. 50. ps. 4. conc. 2.) (Bristow) --- By justice here we understand virtue, piety, and the defence of our neighbour. To all who suffer on this account, he promises a seat in his heavenly kingdom. We must not think that suffering persecution only, will suffice to entitle us to the greatest promises. The persecutions we suffer must be inflicted on us on his account, and the evils spoken of us must be false and contradicted by our lives. If these are not the causes of our sufferings, so far from being happy, we shall be truly miserable, because then our irregular lives would be the occasion of the persecutions we suffer. (St. John Chrysostom, hom. xv.)

Reward, in Latin merces, in Greek misthos, signifies wages done for hire, and due for work, and presupposes merit. (Bristow) --- If you participate in the sufferings of the prophets, you will equally participate in their glory, their reward. (Haydock)

CHAPTER 5

Went up into a mountain. Let us inquire what mountain this was? "Some simple brethren," says S. Jerome, "think that Christ taught the Beatitudes, and the things which follow, on the mount of Olives. But that was not so." For from what precedes and follows in the Gospel the place must have been in Galilee; in our opinion Tabor, or a similarly lofty mountain. Geographies of the Holy Land, such as Brochard's Itinerary, say that this mountain is called "Mons Christi," because Christ was wont to pray and preach upon it. It lies westward of Capernaum, three miles distant; it is not far from the Sea of Galilee, and is close to the city of Bethsaida. Its height is so great that from it may be seen the land of Zebulon and Naphthali, Trachonitis, Ituræa, Shenir, Hermon, and Libanus. It is carpeted with grass and flowers. Here Christ spent whole nights in prayer. Here He called to Him His disciples, and chose twelve of their number whom He ordained and called apostles. Here He taught that compendium of the new law which is called the Sermon on the Mount. Adrichomius says the stone on which Christ sat to preach may still be seen.

Observe, Matthew wished to commence with the preaching of Christ, and to deliver the sum of it at the beginning of his Gospel, which he did by giving an account of this discourse, although it was actually preached some considerable time after. For many events preceded it, which he relates subsequently. The sequence of the history was as follows:After Christ had restored the hand of a certain man which was withered, on the Sabbath day (Mat_12:15), He fled from the anger of the Scribes, and betook Himself to the Sea of Galilee. Here a vast multitude of people flocked to Him, and after He had healed many who were sick, He went up into a mountain, where He remained the whole night in prayer. In the morning He appointed the twelve Apostles (Luk_6:12). When He had done this He came down from the top of the mountain to a lower level, and there He delivered the sermon which follows, partly to His disciples and partly to the whole multitude. That the people were present at it is plain from chap. Mat_7:28. Moreover, that this is the same sermon of which S. Luke gives an account in his sixth chapter is clear, because the general thread of each is the same, and because they have the same commencement and the same conclusion. For although Matthew has eight Beatitudes and Luke only four, yet in the eight of the former are comprised the four of the latter; and in S. Luke's four S. Matthew's eight are contained.

Moreover, Matthew puts off the vocation of the Apostles, which preceded the sermon, to the tenth chapter; for not as yet has he related his own calling by Christ, which he gives in chap. ix. But it is certain that Matthew as well as the other Apostles was present at the sermon. This sermon was delivered about the middle of May, and the choosing of the Apostles had taken place on the morning of the same day, in Christ's thirty-second year, and the second year of His ministry.

And opening his mouth. To open the mouth is the Hebrew idiom for to speak. But there is an emphasis in the expression in this place. It means that Christ opened out sublime thingsthings great and wonderful, and Divine mysteriesconcerning which He had hitherto kept silence. So S. Hilary. S. Bernard says, "He opened now His mouth, who afore had opened the mouths of the prophets. Truly was His mouth opened, in whom are hid all the treasures of wisdom and knowledge."

Blessed are the poor in spirit. Christ commences His discourse with a Beatitude which all seek and covet, though but few find; as David also begins his Book of Psalms, "Blessed is the man," &c.

Blessed, I say, are the poor in spirit, in hope, not as yet of right; blessed are they in the blessedness of the way, not of the country; blessed in the beginning of peace, of virtue, not in the consummation of the crown of glory. Beatitude, says Nyssen, is the special endowment of God; when therefore Christ makes blessed the poor in spirit, He makes them partakers of divinity.

Our Lord alludes here to the words of Moses (Deu_33:29), "Blessed art thou, 0 Israel, what people is like unto thee, who art saved by the Lord?" For the poor in spirit are Israel, the elect people who place their hope, their riches, their salvation and happiness in the Lord. For because they despise the riches of earth, and are lords over them, therefore are they Israel, lords with God and in heaven. Moreover, Isidore (lib. 10, Orig. Litera B.) says, "Blessed means increased. He is said to be blessed who has what he desires, and does not suffer what he would not. He then is truly blessed who has all good things for which he wishes, and who does not wish for anything which is evil." So also Varro (lib. 4, de ling. Lat.), "He is said to be blessed who possesses many good things, as dives, 'rich,' comes from divus, 'a god,' as one who, like God, wants for nothing." And what are the real goods Christ here showspoverty of spirit, meekness, holy grief, &c.; for they who have these things are blessed, and therefore they always rejoice. Whence Aristotle derives the Greek word μακάριος, happy, or blessed, from χαίρειν, to rejoice, because he who is blessed is always rejoicing.

These eight Beatitudes are, as it were, the eight paradoxes of the world. For the world and philosophers place blessedness in wealth, not in poverty, in loftiness, not in humility, &c. Whence S. Ambrose says, "According to the Divine judgment blessedness begins where man deems misery to begin." Says S. Bernard, "The Truth speaks, which can neither deceive nor be deceived. It is the Truth which says, blessed are the poor in spirit. Are ye so senseless, 0 ye sons of Adam, as so greatly to seek for riches and desire riches, when the Beatitude of the poor has been commended and preached to the world by the mouth of God? Let the heathen, who live without God, seek for riches; let the Jews, who believe in earthly promises, seek them; but with what face can a Christian seek them, after Christ has preached, Blessed are the poor?" Gregory Nazianzen too says, "The riches of monks are in their poverty, their possessions in pilgrimage, their glory in contempt, their strength in weakness, their fruitfulness in celibacy; who have nothing in the world, and who live above the world; who, in the flesh, live out of the flesh; who have the Lord for their portion; who, on account of the kingdom, labour in poverty, and, on account of poverty, are kings." When Simeon Stylites was a keeper of sheep, he heard these Beatitudes of Christ read in church, and straightway he left his sheep and entered a monastery. By-and-by he ascended a pillar, and stood upon it, day and night, eating little, and becoming a wonder to the world, that he might attain to these Beatitudes. The same Simeon was wont to preach twice a day to the crowds who flocked to his pillar, saying only these words"Despise earthly things; love and desire only heavenly things, which alone will make you blessed." So Theodoret, an eye and ear-witness, testifies in his Life of S. Simeon.

Blessed are the poor. Not all poor; not those who are poor by a pitiable necessity against their will; not they who are poor from vain glory, or from a desire to be at liberty for the pursuit of philosophy, like Diogenes, or that Crates of Thebes, who, as S. Jerome says, threw a vast weight of gold into the sea, saying, "Begone, wicked pleasures, I sink you, that I may not be made to sink by you." But it is the poor in spirit who are blessed, who have a will inspired by the Holy Ghost, tending to spiritual goods. It is poverty voluntarily undertaken for the sake of God and the kingdom of heaven.

Note, there are three sorts of poor. 1. Those who are so actually, as beggars. 2. In spirit, but not actually, as Abraham, who was rich in fact, poor in spirit. 3. Both in fact and in spirit, as the religious, who vow poverty from love and affection for it, and who divest themselves of all their worldly goods. "Do you wish to know," says Nyssen (lib. de Beatitud.), "who is poor in spirit? It is he who exchanges corporeal opulence for the riches of the soul, who is poor for the sake of the spirit, who has thrown off earthly riches like a heavy load, and who would be borne aloft through the air to be with God. If, then, it behoves us to advance to the things above, we must needs be poor and needy in the things which drag us down, that we may become conversant with things supernal."

The word spirit signifies three things:1. It is opposed to the flesh, and signifies that the subject of this poverty is not the body, but the spiritthat is to say, the will. In this sense spirit is often used in Scripture. As S. Paul (Rom. i. 9), "God is my witness, whom I serve in the spirit." And Christ says (S. John iv.), "God is a Spirit, and they that worship him must worship him in spirit and in truth"meaning, that God must be worshipped, not with outward ceremonies, but with the inward spirit, and with devotion of the mind, according to the saying of Cato

"If God be Mind, as poets tell,

Then with the mind we worship well."

So also S. Bernard says, "The poor in spiriti.e., with the will of the spirit, with spiritual intention and spiritual desire, for the alone sake of pleasing God, and the salvation of souls. And Christ uses this expression, in spirit, because of those who are poor by a miserable necessity, not by a laudable will."

2. It is what S. Augustine says, "A rich man, who is able to despise in himself whatsoever there is in him by which pride can be puffed up, is God's poor man." And S. Jerome says, "The poor in spirit are they who are voluntarily poor because of the Holy Spirit."

3. In spirit signifies the end of this povertynamely, that the contempt of wealth be referred to the spirit, that, being freed from earthly things, we may the better reach forward to heavenly things.

The root and foundation of blessedness and evangelical perfection are voluntary poverty and humility, just as the root of all sin is pride and covetousness.

Admirably says S. Cyprian (Tract. de Nativ. Christi), "The poor are elected, the proud neglected. Neither haughtiness nor any such thing obtains a place of discipleship near to Christ. Christ, the poor man, despises rich disciples. A poor mother, a poor son, a poor hospice, give plain evidence to those who are exercised in the school of Christ's Church."

Lastly, S. Bernard (Serm. 1 de Omn. Sanc.): "Consider how prudently Wisdom hath ordained, appointing the first remedy against the first sin, as though she said plainly, 'Wilt thou obtain heaven which the proud angel lost, he who trusted in his strength and in the multitude of his riches? embrace the lowliness of poverty, and it shall be thine.'"

Anagogically. Francis of Sales, lately Bishop of Geneva, a man equally wise, pious, and holy, says (lib. 12 Theot., c. 2), "The poor, or beggars in spirit are those who begi.e., who have an insatiable hunger and thirst for the Spiritthat is, for increase of love and zeal for God, that He may ever grow and burn in them with constant increase."

Hence I have heard the passage expounded thus: Blessed are the poor in spiriti.e., blessed are they who are towards God as beggars to the rich, namely those who with as great humility of spirit confess their poverty, and with as much earnestness beg for grace from God, as beggars ask an alms from the rich. Whence S. Chrysostom says, beggars teach us how to pray and ask help of God. By showing their wounds and afflicted limbs they excite compassion.

With sound sense does our Lewis (de ponte, part 3, Medit. 2), give these three degrees of poverty of spirit, that is, of humility. The first is to put off and purify the mind from every blast and breath of vanity, and from all vain and inflated presumption, despising all the pomps of the world. The second, that I should divest myself of all desire to call things my own, by entirely unclothing myself of my own opinions, my own will and other desires. The third and last act of poverty is so to empty myself, make myself so poor that I have nothing at all of my own, but only what God freely gives me. For I have not even so much as to be, my own, but it is of God, without whom I am not. Of myself, therefore, I have nothing else than the nothingness of naturei.e., not to be, and the negation of gracei.e., sin.

1. You will inquire whether this poverty of spirit be a precept, or an evangelical counsel? And, 2. How many degrees and kinds of it there are? I answer, it has various degrees, some of counsel, some of precept. The first and highest is to forsake all riches, all transitory things for the sake of the love and imitation of Christ, with inward purpose as well as outward deed, like the Apostles and religious. This degree is of counsel, not of precept. The second is to bear patiently the confiscation of goods for the sake of Christ and the orthodox faith, which is a kind of martyrdom; for he who takes away the means necessary for the support of life, takes away life itself. This is what many rich and nobly born Catholics are suffering this day in England, who would prefer death to the spoiling of their goods. For it is a hard thing indeed to deprive not only yourself but your children and all your posterity of their hereditary possessions, and the rank and position of their ancestors, and reduce all to poverty and obscurity. But all the more honour to them who do it for Christ's sake, for theirs is the kingdom of heaven. Such, too, were the Hebrew Christians whom the Apostle praises, "Ye took joyfully the spoiling of your goods, knowing that ye have a better and an enduring substance." (Heb_10:34.)

This degree is of precept, for we are bound for the sake of Christ and the Faith, not only to lose our goods, but to shed our blood.

The third grade of poverty is to bear patiently the spoiling of our goods, or any injustice done to us by those who are powerful, and tyrants, as when any one loses a just suit on behalf of an estate, or other things, because of the power or tyranny of his opponents.

The fourth is when wealth is given to any one by God, not to care for it, to give it up in intention, to be prepared to forsake it if that should be for the greater glory of God. In this grade was Abraham, rich in respect of actual possessions, but poor in spirit.

5. To prefer to be contented with a little in a station where you have greater opportunities of serving God, than one where you can have more wealth but less godliness.

6. To have wealth, but to spend it upon the poor, and pious objects, even to depriving yourself of necessaries.

7. To prefer to be poor rather than acquire riches by means of injustice, irreligion, or any other wickedness. Such was Tobit, who, when he was dying, left this testimony to his son: "Fear not, my son; we are poor it is true, but we shall have great riches if we fear God." Of these grades of poverty, the second and seventh are of precept; the first, the fourth, and the fifth of counsel; the third and the sixth of counsel, or of precept, according to circumstances.

You will ask, secondly, why Christ assigns to poverty of spirit the first place among the evangelical Beatitudes? I answer, the first reason is à priori, because this poverty overturns and destroys covetousness, which is the root and well-spring of all evil. (1Ti_6:10.) Wherefore this poverty restores man, as it were, to the state of innocence, in which nothing was his own, but all things were common to all. For the whole world was Adam's and his children's, that from it they might acknowledge, love, and praise God, there being no assertion of property, which is the root of cupidity, quarrels and law-suits. "With the poor, therefore," says S. Gregory, "what the superfluity of very slight pravity defiles, the furnace of poverty purifies."

The second reason is, because this poverty releases men from a thousand distractions and anxious cares which riches, and the desire of riches, bring with them. Wherefore, "poverty is a tranquil harbour," says S. Chrysostom; "it is the training ground, the gymnasium of wisdom." Here comes in that reason of S. Gregory's (Hom. 32 in Evang.) that "naked with the naked (demons) we must wrestle; for if one who is clothed wrestle with one who is naked, he will soon be cast down to the ground, because he has that by which he may be laid hold of. For what are all earthly things but bodily habiliments, as it were? Let him, therefore, who is about to contend with the devil cast off his garments lest he be worsted. Let him possess nothing in this world by desire; let him require no delectations of fleeting things, lest, where his desires keep him, there he be held until he fall."

Third. Because this poverty causes a man to withdraw himself from all created things, and makes him rest entirely with all his hopes in God his Creator. In the full and perfect love of God, the summit of virtue and the true blessedness of this life consist.

Wherefore, S. Bonaventura writes, in his Life of S. Francis, that when he was often asked by his brethren which was the virtue which especially commends us to Christ our Lord, and makes us pleasing to Him, he was wont to reply with more than his usual energy, "Poverty, for it is the way of salvation, the incentive to humility, the root of perfection; and from it there spring many fruits, though they be hidden and known to but few."

These are the causes why Christ taught us this poverty of spirit both by word and example. Thus did the Blessed Virgin, the Apostles, the Essenes, yea all the first Christians, of whom it was said (Act_4:32), "Neither said any of them that ought which he possessed was his own, but they had all things common." Indeed, they vowed this; wherefore Ananias and Sapphira, who broke this vow, were punished by the Apostle Peter with sudden death.

There followed in holy poverty apostolic men and prelates, SS. Anthony, Augustine, Basil, Chrysostom, Jerome, and S. Alexius, who, by an example uncommon in the world, relinquished ample riches, a bride, and poor and a stranger followed Christ, a poor man, to Syriaas it were, a pilgrim upon earth and a citizen of heaven; and at last lived and died unrecognized in his father's house, being made a laughing-stock to the world, or rather sporting with the world, and making it a laughing-stock. In a later age S. Benedict, S. Bernard, but above all S. Francis, embraced poverty, and taught their disciples to embrace it. S. Francis made it the foundation of his Order. In all his discourses he spoke of it now as his mother, now as his wife, his lady; often, too, he called it his queen, because it had shone with such glorious refulgence in Christ the King of kings, and in His Mother. Hear what he solemnly enjoins upon his friars in his Rule, c. 6: "Let the brothers appropriate nothing to themselves, neither house, nor place, nor anything; but as pilgrims and strangers in this world, serving the Lord in poverty and humility, let them ask boldly for alms. Neither need they be ashamed, for the Lord made Himself poor for us in this world. This is that sublimity of the deepest poverty which constitutes you, my dearest brethren, heirs and kings of the kingdom of heaven. Let this be your portion, which leads you to the land of the living. And, my dearly beloved brethren, cleaving wholly to this, wish, for the name of our Lord Jesus Christ, to have nothing else for ever under heaven."

The same S. Francis, exulting in destitution, prayed for it with such fervour that fire seemed to shine from his face. "For this," said he, "is the virtue flowing into us from heaven, which so orders and informs us that we gladly trample upon all earthly things, and which removes every obstacle so that the mind of man may be most freely and speedily united to the Lord God. It is poverty which makes a man's soul, while it is yet upon earth, hold converse with the angels in heaven. It is this which has fellowship with Christ on His Gross, which is buried with Him in His tomb, which with Him rises again and ascends into heaven. It is this which grants to the souls which love it the power, even in this life, of flying above the heavens, and bestows pinions of humility and charity. Let us go forward, then, to ask the holy Apostles that they will obtain this grace for us from the Lord Jesus Christ, that He, the chief cultivator of poverty, would deign to bestow it upon us."

And as S. Francis lived, so he died, for, divesting himself of his outer garments, he lay upon the earth, saying, "I have done with what is mine, what is yours; may Christ instruct you." Then a brother, who stood by, foreseeing by a divine instinct his death and zeal for poverty, offered him his cord with femorals, and said, "These I lend thee, as a beggar, and do thou receive them by the mandate of holy obedience." With joy did the holy man take them, and, lifting up his hands to heaven, gave thanks to Christ, because, having put off every burden, he was going free to Him, and because, as in life, so in death, he was conformed to Christ crucified, who hung naked upon the Cross.

For theirs, &c.It is just and congruous that those who for the love of Christ despise the riches of the earthly kingdom should be recompensed with the wealth of the heavenly kingdom, yea indeed, of an earthly kingdom, which by despising they possess and rule, according to the saying of S. Paul, "Having nothing, and yet possessing all things." Wherefore Climacus (Gradu 17) does not hesitate to affirm that a poor monk is the lord of the world, and through faith possesses all nations as his servants. And he adds that a poor servant of God loves nothing wrongly, for all things which he has, or can have, he reckons as though they were not, and if it chance that they depart, he counts them as dung. Hear S. Bernard (Serm. 21 in Cant.): "Blessed are the poor in spirit, for theirs is the kingdom of heaven. Let not men suppose that they possess only heavenly things, because they hear them only named in the promise. They possess earthly things likewise, and indeed as though having nothing and yet possessing all things, the less they desire the more are they masters.

Lastly, to a believer there is a whole world of riches. A whole world, indeed, because both prosperous and adverse things are equally his servants, and work together for his good. And so, a covetous man hungers after earthly things like a beggar, the believer despises them as a master. The one by possessing loses, the other by despising keeps. S. Chrysostom gives the reason (Hom. 57, ad pop.): "God is the poor man's steward." And S. Francis lays it down in his Rule thus: "This evangelical poverty is the foundation of our Order. On this the whole superstruction of our Order primarily rests, that by its abiding firm, the Order may be firm; and if it be overturned the Order will be entirely overthrown. In so far therefore as the friars shall decline from poverty, the world shall decline from them. If they embrace my Lady Poverty, the world will feed them, because they are sent for the salvation of the world. There is a bargain between the world and the friars. They owe the world a good example: the world owes them necessary provision. And when becoming false to their trust, they fail to set a good example, the world, as a just censure, will draw back its hand." And indeed it is as good as a great and perpetual miracle to see so many religious men and women of the Order of S. Francisfor in the whole world they number quite a millionwho have made profession of poverty, who live honestly and suitably on the alms of the faithful. Truly in this does the Providence of God over His own poor shine gloriously. Here is fulfilled that saying of the Psalmist which S. Francis gave to his brothers as their viaticum in daily life"Cast thy care upon the Lord, and He will nourish thou." And "They that be rich, want and are hungry, but they that seek the Lord shall not be lacking in any good."

Observe, Christ does not say the kingdom of heaven shall be given them, or shall be theirs, but theirs is the kingdom of heaven, in this present time. That is to say, "By my promise and God's decree the kingdom of heaven pertains to them, they have a complete right to it, and so they are sure of entering into it, as sure as though they held it in their hands, and were already reigning in it as kings." For so firm is the hope of the promises of God, that by it the faithful as it were hold in their hands the thing promised, according to Heb. xi. 1, "Faith is the substance of things hoped for," faith, that is, which makes the celestial goods, for which he hopes, subsist in the mind of a believer. For in this way he realizes them to himself, as it were, substantially shows them to himself

The kingdom of heaven. The celestial blessedness is so called, where the blessed reign with God in all felicity and glory, through all eternity. The word kingdom here signifies, 1. The abundance of all good things in heaven. 2. The high dignity wherewith the blessed are honoured by the Holy Trinity and all angels. 3. Their regal dignity. For the blessed are kings, who reign not over one Spain, or one Asia, or even over all the earth, but over the whole universe; that is, over all the elements of the sky, over the plants and animals. This empire they have won by their poverty of spirit, wherewith they put under them all earthly goods and desires, where, wearing their golden crowns, they sing joyfully for ever to Christ. "Thou hast made us to our God a kingdom and priests, and we shall reign upon the earth." (Rev_5:10, Vulg.) The kingdom of heaven then is the kingdom of God, for the blessed possess the same kingdom which God himself possesses, and in it most happily and most gloriously reign with him eternally.

Blessed are the meek. This is the second Beatitude in the Latin Vulgate followed by SS. Jerome and Augustine, and the rest of the Latin Fathers. But in the Greek Codices, in the Syriac and Arabic versions, followed by S. Chrysostom and the other Greek Fathers it is the third Beatitude, the second with them being, Blessed are they that mourn.

Congruously to the poor in spirit the meek are joined because the poor and lowly are wont to be meek, as vice versâ the rich are proud and often impatient and quarrelsome. Poverty and meekness are neighbours, and related virtues. Whence the Hebrew words עני ani, "poor," ענ anan, "meek," are kindred words. Chromatius adds, "A man cannot be meek unless he be first poor in spirit." He gives the reason, "There cannot be a calm sea unless the winds are stilled. A fire is not put out unless you withdraw the materials by which it burns. So too the mind will not be meek and quiet unless the things which excite and inflame it be put away." The meek are they who are gentle, humble, modest, simple in faith, patient under all injury, who set themselves to follow the precepts of the gospel and the example of the saints. Christ here alludes to Psa_47:11, "The meek-spirited shall possess the earth, and shall be refreshed with the multitude of peace." Meekness, therefore, 1. Makes us pleasing to God and men. 2. Like Christ, who says, "Learn of me, for I am meek and lowly in heart." 3. Apt for wisdom and gaining celestial goods. For these the meek heart is fitted to receive, according to what the Psalm says, "Them that are meek shall he guide in judgment, and such as are gentle them shall he learn his way."

The grades of meekness and the Beatitude consequent upon it are these: 1. To converse with all with a meek heart and lips. 2. To break the anger of others by a meek reply. 3. To bear with gentleness all injuries and wrongs. 4. To rejoice in such things. 5. By our meekness and kindness to overcome the malevolence of our enemies and those who are angry with us, and win them to be our friends.

For they shall possess, &c. Gr. κληρονομήσουσι, i.e., shall possess by inheritance. S. Augustine and the Arabic have shall inherit. The Syriac, shall possess the earth by the right of inheritance. Appositely does Christ promise the earth to the meek, because the meek are often despoiled by the quarrelsome of the goods of the earth. This injury therefore Christ makes up to them by this Beatitude. But what earth does He mean?

1. S. Chrysostom, Euthymius, Theophylact, and S. Augustine, say that the present earth is here promised to the meek, in this way. The world calls blessed those who are strong and who avenge themselves; but I say, Blessed are the meek, and they who bear with patience the good things of this world being torn from them, because although such persons are often oppressed by the world, yet they do often also, by the gift of God, possess their own, firmly and quietly. Or if not, yet the whole world is the meek man's country. There is an allusion to Moses who was the meekest of men, and who by his meekness obtained for the Hebrews from God the possession of the promised land. This sense is true, but neither full nor adequate. It often fails. We often see the meek deprived of their possessions by the quarrelsome. We may add that Moses promised earthly goods to the Jews, but Christ promised heavenly things to Christians.

Better and fuller with S. Jerome (in loc.), Nyssen. (lib. De Beat., Orat. 2), S. Basil (on Psalm xiv.), Cyril (in cap. 58. Isaiah), by earth in this place, understand heaven, which is the land of the living, as this our earth is the land of the dying, as it is said in Psalm xxvii. "I believed verily to see the goodness of the Lord in the land of the living." And Psalm cxlii., "Thou art my hope and my portion in the land of the living."

For in heaven, indeed, is a land not dense, opaque, and earthy, but pure and lustrous. There is the Paradise of roses and lilies, of gems and all delights which refresh the senses of the blessed, for were it not so, the bodies and senses of the blessed, which in this life suffered such dire and awful martyrdoms, would go without their own deserts of pleasure, and only their minds and souls be blessed, which is absurd. Whence S. John beheld, (in Rev. xxi. and xxii.) a heavenly city which was foursquare, whose foundations were laid with jasper and every precious stone. Hence also the Pythagoreans, as Clement of Alexandria tells us (lib. 5 Stromat.), speak of heaven as α̉ντίχθονα, i.e., the land over against, or opposed to our earth. I say nothing of those philosophers who think that the moon and the stars are inhabited, that there are in the moon populous cities and vast regions inhabited by men called Lunares, from Luna, as Macrobius says, lib. 1 in Somn. Scipionis. See also what Plato says, in Convivio.

By every one of the Beatitudes the kingdom of heaven is promised, but under various names and titles.

And yet again, by earth in this place we may understand the new earth, which is spoken of (Isa_55:17;  Rev_12:1, Rev_12:2;  and 2Pe_3:13) as that globe of the world which is to be subjected to Christ after the general judgment, as His inheritance, and therefore to the meek as His fellow heirs. For after the judgment, the whole universethat is, both the heavens and the earth-will be renewed and glorified, and made the possession of Christ and His saints.

A certain holy man, says Salmeron, once said, pleasantly, "Heaven is given to the humble, and earth to the meek; what remains to the proud and the cruel except the misery of hell?"

Anagogically, Hilary says, "To the meek is promised the inheritance of the earthi.e., of that body which the Lord assumed as his habitation, because through the meekness of our minds Christ dwelleth in us, and we also, when we are glorified, shall be clothed with the glory of His body." And S. Leo (Serm. in Fest. Omn. Sanct.) says, "The land promised to the meek, and to be given in possession to the gentle, is the flesh of the saints, which, as the desert of their humility, shall be changed at the blessed Resurrection, and endowed with the grace of immortality. For the meek shall possess that land in perfect peace, and nothing shall ever be diminished of their rights, when this corruptible shall have put on incorruption, and this mortal shall have put on immortality."

Finally, the way of attaining to meekness is (1), often to meditate upon its dignity and profit, and upon the unworthiness and unprofitableness of anger. Whence Clement of Alexandria says, that Athenodorus gave this advice to the Emperor Augustus, that if he were angry he should never do or say anything until he had said over to himself the twenty-four letters of the alphabet. "If," said he, "thou art of a lofty mind, a prince is superior to all injuries." Augustus despised the tales of detractors, "For," said be, "in a free State the tongue should be free."

A better way is, to consider the example of those who are meek, and to follow them, but especially the example of Christ crucified, of whom Isaiah foretold (chap. 53), "He shall be led as a sheep to the slaughter, and like a lamb before its shearers, he shall make himself dumb."

Blessed are they that mourn. Arabic, the sad, who mourn, not in flesh but in spirit. For the words, in spirit, are to be understood and repeated in all these Beatitudes. Blessed are they that mourn, not for the loss of wealth, or parents, or friends, but of spiritual things. Grief here is taken as belonging to the saints. It is opposed to those who laugh and overflow with joy on account of mundane prosperity, those whom the world applauds as blessed. To them Christ threatens woe. "Woe to you which laugh now, for ye shall mourn and weep." There is an allusion to Isa_55:14, "Behold, my servants shall eat, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty; behold, my servants shall rejoice, but ye shall be ashamed," &c.

This grief too has its own degrees, like the rest of the Beatitudes. They are here called blessed mourners, who bear with patience the troubles and sorrows sent, or permitted to come upon them by God. So Nyssen, de Beatitud. But more blessed are they who mourn and weep on account of their own or others' sins. And most blessed are they who through grief at the perpetual struggle which they carry on with the flesh and concupiscence, and through desire of the celestial country, and especially through love of God and Christ, lament their exile in this earthly land. Thus Paul mourned, "O wretched man that I am, who shall deliver me from the body of this death?" In this grief S. Ephraim excelled, who mourns in all his writings, and inspires his readers with holy grief and compunction. S. Macarius, as his Life records, was wont to say to his brethren, "Let us weep, brothers, let our eyes run down with tears before we go where our tears shall burn our flesh." And they all wept. For tears wash us in this world but burn us after death.

For they shall be comforted. Often in this life, but always in the life to come. As in Isa_35:10, "Everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away." Truly does compunction itself wonderfully solace and refresh the mind of him who is pricked with compunction. And if there be unadulterated joy in the world, it is in the contrite mind. Taste, and thou shalt see, for as the heart knoweth his own bitterness, so there is a joy with which a stranger intermeddleth not. So S. Jerome describing the departure of S. Paula, exclaims, "0 blessed exchange! She wept to laugh always: she beheld pools of contrition that she might find the Lord her fountain: she was clothed in sackcloth that now she might wear white robes, and say, 'Thou hast put off my sackcloth, and girded me with gladness.' She ate ashes as it were bread, and mingled her drink with weeping, saying, 'My tears have been my meat day and night,' that now she might feed for ever on angels' bread, and sing, 'O taste and see how sweet the Lord is.'"

Blessed are they that hunger, &c. The meaning both here and in S. Luke, who omits a after righteousness, is the same. Blessed are they who hunger after food and drink, in a spiritual sense, i.e., not from any bodily necessity, but with a spiritual end and intention. They hunger and thirst after righteousness, because they wish by such hunger to increase righteousness in themselves and their neighbours. Maldonatus explains righteousness or justice (justitiam) to mean, on account of justice. Hence S. Luke (Luk_6:5) opposes these hungry ones to such that are full, sc. with wine and delicacies. Woe to you that are full, for ye shall hunger. The world calls blessed those that are full, but I, says Christ, call those who are hungry and thirsty with maceration of the flesh, so long as it is on account of their eagerness to obtain and augment righteousness, happy. So S. Jerome, Ambrose, Augustine, Hilary, Nyssen, Euthymius, Theophilus, and others. Thus hunger, or famine, is to be understood not in a corporeal, but a spiritual sense (Amo_8:11): "Behold, the days come, saith the Lord, that I will send a famine upon the land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord." Also Ecclus 24:29: "They that eat me (wisdom) shall yet be hungry, and they that drink me shall yet be thirsty." To these words Christ here alludes.

The 1st degree of this Beatitude is to bear patiently hunger or thirst arising from public or private scarcity of food. The 2nd, to hunger and thirst in voluntary fasting, that by your fasting, you may make satisfaction for your sins, and gain the grace of God for yourselves and your neighbours. The 3rd is, for the faith of Christ to endure prisons, and in them hunger and thirst, even unto death, as befell some of the martyrs. The 4th, to hunger and thirst after righteousness, and the increase of all virtue. Whence S. Leo says, "To love God is nothing else than to love righteousness."

Righteousness. 1. Righteousness or justice may here be taken for that special virtue which gives to every one their right. As if it were said, "Blessed are they who hunger for justice, who eagerly desire that justice which once fled from the world, according to that verse of Ovid,

"Last, the lands, all wet with slaughter,

Left Astræa, Heaven's own daughter,"

that she may return again to earth, and rule over the whole world, and defend the right. Such are they who, oppressed by tyrants, or unjust men, desire that their rights may be restored. Such are they who see widows and orphans oppressed, and have an ardent longing to see them rescued from injustice, and their oppressors punished. For as Aristotle (Ethics) says, "Neither the evening star, nor the sun shines as brightly as justice." And as Cicero says (lib. 2 de Offic.), "So great is the force of justice, that not even those who feed on evil-doing and wickedness can live in them without some particle of justice."

2. And more fully, take righteousness here to mean a generic term for virtue, yea, the circle of all virtues, because, for it we ought not only to wish, but vehemently to hunger after and covet it, that we may fill our soul with virtues.

Hear what S. Bernard says (Epist. 253 ad Garinum), explaining the insatiable desire of profiting in the righteous. "The just man never deems that he has apprehended, never says it is enough, but is always hungering and thirsting after righteousness; so that if he lived always, he would be always striving, as far as in him lies, to be more just, always endeavouring with all his might to go on from good to better, not merely for a year or some set time, like a hireling, but for ever he would surrender himself to the Divine service. Therefore unwearied zeal in making progress, and constant striving after perfection, is counted perfection." And then he concludes with a reference to Jacob's ladder.

"Jacob beheld a ladder, and on the ladder angels, but none of them resting or standing still; but all were either ascending or else descending; whereby is given plainly to understand that in the state of this mortal life there can no middle course be found between going forward and going back. For just as our body is perpetually either increasing or decreasing, so also must the soul be either making progress or else going backward."

Well says S. Augustine, "The whole life of a good Christian is holy desire."

For they shall, &c. "God will give here a constant increase of His grace to those who hunger after it." "And in heaven," says S. Bernard, "eternal hunger shall be recompensed with eternal refection."

Blessed are the merciful. Mercy is joined to justice because every work of virtue is either of debt, which is justice, or else of free gift, which is mercy, and because mercy tempers and sweetens justice. Worldlings count those blessed who give little and receive much: but Christ pronounces a paradox, which yet is most true, "It is more blessed to give than to receive" (Act_20:35), where I have gone fully into the reasons of this Beatitude, especially this one, "for they shall obtain mercy."

The same celestial Beatitude which Christ promised to the poor in spirit, under the name of the kingdom of heaven, He here promises to the merciful by the name of mercy, because, as the Apostle says (Rom_6:23), "life eternal is of grace," both because God promises it freely to those who do well and give alms, as because grace is the beginning of good works and merit. For grace prevents and stirs us up to good works, and gives them a divine worthiness and power of meriting. "Life eternal," says S. Augustine (de Corrept. et Gratiâ, c. 13), "is grace for gracethat is, grace for the merits which grace has conferred," according to that in Ps. ciii., "Who crowneth thee with mercy and compassions" (Vulg.). Whence the Syriac renders, Blessed are the merciful, for mercies shall be upon them. As though He said, To the merciful shall be recompensed, not one but many mercies. God, therefore, bestows upon the merciful life and everlasting glory, which is the highest grace, and is here signified by the name of mercy; for, as S. Augustine says (Epist. 105), "When God crowns our merits, He does nothing else than crown His own gifts."

The degrees of mercy are: 1. To sympathize with the wretched. 2. To alleviate corporeal misery by alms. 3. To bring succour to the ignorance of the mind, or to those who are burdened with sin. 4. To seek out the wretched, that we may help them. 5. To deprive yourself of advantages in order to succour them. 6. To spend all you are and all you have, even life itself, for them, as Christ, S. Paul, and S. Paulinus did.

Symbolically. Mereyi.e., the vision and possession of God, and God Himself, is promised. For the nature of God is nothing else than mercy, according to the words of the fifty-ninth Psalm, "My God my mercy." (Vulg.) Give therefore to the poor, and you receive God. For alms is not so much mercy as a vast interest and usury with God. Whence the saying: "If you wish to be a usurer lend to God." As it is in Proverbs, "He that giveth unto the poor lendeth unto the Lord, and what he layeth out it shall be paid him again." As S. Chrysologus says (Serm. 42), "God eateth the bread in heaven which the poor man hath received on earth. Give, then, your bread, give your drink, if you would have God for your debtor instead of your judge." Powerfully writes S. Augustine (on Ps. 37), "Consider what the usurer does: he wishes to give little and gain much. Do thou the same. Give small things, receive great. Behold how wonderfully your interest grows. Give temporal things, receive eternal. Give earth, receive heaven." Lastly, S. Chrysostom (Hom. 32 in Epist. ad Heb.) says, "Almsgiving is a virgin who hath golden wings, and is seen of all. She hath a beautiful girdle. Her face is gentle and comely. Her carriage is graceful, and she always stands before the throne of the King. When we are judged, straightway she comes to our aid, and delivers us from punishment, overshadowing us with her wings. God Himself loves her better than innumerable sacrifices."

Blessed are the pure in heart. 1. A pure heart means a chaste mind, free from all lust and carnal concupiscence. As though He said, Blessed, not those who have a clear intellect, as philosophers, nor yet those who have clean and fashionable clothes, which many cannot have, but who have a pure and chaste mind which all can have. So. S. Chrysostom.

2. And more fully: Blessed are those who have a pure consciencethose, namely, who have cleansed it from every stain of sin, from evil thoughts and desires, from passions and perturbations, from all evil intention, and especially from all duplicity and hypocrisy. Thus if a fountain be pure and unmuddy, so will the waters which flow from it be pure and unmuddy likewise; and if the heart be pure, the actions which spring from it will be pure and clean. So S. Jerome.

3. And most fully: They are in the highest grade of purity of heart, who have cleansed their hearts from all creature love, that their hearts may be like that of an angela pure mirrorand shrine of the Deity.

Cassian (lib. 6 de Instit. Renunc., c. 10) gives it as a mark of perfect purity of heart when any one has no impure dreams, but all his visions are pure and holy. Moreover, Cassian and Sulpitius, (lib. 4 Vit. Pat., c. 31) describe the ladder by which we may mount by degrees to this purity. "The beginning of our salvation is the fear of the Lord. Of the fear of the Lord is born wholesome compunction. From compunction proceedeth contempt of possessions, and divesting ourselves of them. From this divesting proceeds humility. Of humility is generated mortification of the will. By mortification of the will all vices are rooted out. When vices are expelled, virtues fructify and increase. By the growth of virtues purity of heart is gained. By purity of heart the perfection of apostolic charity is possessed."

Wherefore S. Anthony, according to S. Athanasius, teaches that purity of heart is the way to prophecy. "If any one would be in a position," he says, "to know future events, let him have a clean heart, for I believe that the soul which serves God, if it shall persevere in that wholeness in which it has been born again, is able to know more than the demons. Such was the soul of Eliseus, who was wont to perform miracles unknown to others."

For they shall see Godi.e., face to face, and shall be blessed with the vision of God. "Cleanness of heart, and purity of conscience," says Chromatius, "will suffer no cloud to obscure the vision of God." Hear S. Leo (Serm. in Fest. Omn. Sanct.): "Let all the mists of earthly vanities pass away, and let the interior eyes be cleansed from all squalor of iniquity, that the purified sight may feed only upon the vision of God." Hence it is plain, as S. Augustine says, that God is seen by the blessed, not with the eyes, but with the hearti.e., with the mind.

Lastly, this vision of God may be understood to mean the pure and affectionate knowledge which He often imparts in greater degree in this life to the pure in heart than to others. Let, then, every one say, with Herminius, "I had rather die than be defiled in heart."

Blessed are the peacemakers. As though Christ said, The world calls blessed those who bravely wage war, and subdue their enemies, but I pronounce those to be blessed who reconcile those who quarrel and fight, and recall them to peace and union among themselves and with God. This, indeed, is a work arduous and difficult, but one most pleasing to God. So S. Chrysostom, &c. (See S. Gregory, 3 p. Pastor. Admonit. 24.)

The degrees of this Beatitude are1. To have or procure inward peace of soul with God. 2. To cultivate peace with neighbours and friends. 3. To recall those who disagree to the concord of charity. The 4th grade is to make others like ourselves, by instilling into them a zeal for peace, that they too may study to make peace between those who disagree.

There might be a religious order or congregation instituted to promote this object, with great profit to the Church, in the same way that congregations have been instituted for the promotion of the other works of mercysuch as nursing the sick, showing hospitality to strangers, burying the dead, &c. Similarly, there might be founded a congregation of peacemakers, whose office it would be to quell all lawsuits in a city, and to bring back all who quarrelled to concord and charity. For this is an exemplary work of charity, in which one Father (Gaspar Barzaus, of Goa) so excelled, that the lawyers said they should die of hunger, in consequence of his putting an end to all the litigations by which they gained a living. (See his Life, written by Father Trigantius.) In fact, in some cities, such congregations of peacemakers have been founded, by which much harm arising from discords, strifes, hatreds, has been warded from the commonwealth.

For they shall be called, &c., i.e., they shall be sons of God. For God very greatly loveth peace, and for its sake He sent His Son into the world. For He Himself is in His essence peace and union: for God Himself unites and joins in closest union the Three Divine Persons in one and the same undivided Essence and Godhead. Hence God is called the God of peace (Philip. iv.); as, on the contrary, the devil is a god of contention, and they who sow it are sons of the devil.

2. Peacemakers are called the sons of God, because they share in the name and office of Christ the Son of God, whose office it is to reconcile men to God and one another, and to bring to the world that peace which the world cannot give. Whence His name is the Prince of Peace. (Isa_9:6.)

3. Most properly and most fully, the peacemakers shall be called and shall be sons of God and heirs of God in celestial glory, which they shall inherit as the reward of their efforts to make peace. For in heaven all the Saints are, through the beatific glory, sons and heirs of God. "These are the peacemakers," says S. Leo (Serm. in Fest. Omn Sanc); "these who are of one mind, who shall be called by an everlasting title sons of God, and co-heirs with Christ, for this shall be the reward which love of God and our neighbour shall win, that it shall feel no adversity, fear no scandal, but, all the contest of temptation being finished, it shall rest in the most tranquil peace of God."

Blessed are the which are persecuted, &c. This is the eighth and chief Beatitude, subsisting in suffering and patience, whereas the others were placed in action. Whence S. Ambrose says, "He leads thee to the end. He brings you up to martyrdom, and there He fixes the palm of the Beatitudes." For it is more difficult to suffer hard things than to do difficult things, according to the saying, "To act bravely is the part of a Roman, to suffer bravely is the part of a Christian."

Acutely and subtilly does Nyssen (on the Beatitudes) trace out the etymology of persecution, which is a word used of those who run and follow, and strive to surpass those who are before them in a race. And so Nyssen meditates thus, that a holy man and tribulation, or persecution, as it were, are running together, but that when he does not give in to persecution, he, as the victor, runs in front, but persecution follows behind his back, and for that reason is called persecution; because, saith he, their enemies follow the righteous, but do not overtake them, for they are overcome by the patience and constancy of the righteous.

For righteousness' sake. Because they are just, because they are Christians, because they follow after justice, because they keep the law of God, or the statutes of their Order, or defend the property and rights of the Church, and stand up for the rights of orphans, or because they are zealous for the reformation of the clergy or their monastery. For righteousness here has a wide signification, and embraces every kind of virtue, says S. Chrysostom.

Although, indeed, some philosophers seem to have suffered and been killed for the sake of righteousness, as Socrates was put to death because he said, "Many gods ought not to be worshipped but one God only;" yet where there is not true faith nor charity, there neither is true and perfect righteousness, says S Augustine.

1. Blessed, then, are they who suffer for righteousness' sake, because persecution separates us from the world, and unites us to God. 2. Because we suffer it for the sake of God. 3. Because by this we become like Christ, who all His life long, unto the death of the Cross, was persecuted by the Jews. "Let us therefore go forth without the camp, bearing his reproach." (Heb. 13) The Church has always increased in time of persecution, decreased in prosperity. So too with all the religious orders.

For this cause God sends, i.e., permits, persecution to come upon the faithful, clergy or religious, to cut down the vices which, like tares, spring up in a time of peace, and revive the primitive vigour of virtue. In this way, under the two Philips, Christian Emperors of Rome, the virtue of the faithful languished in peace, and Christians gave themselves up to gluttony, avarice, and pride. Then God sent the Emperors Decius and Valerian, who sharpened the virtue of believers by persecution. This was revealed to S. Cyprian, as he himself declares (lib. 4, Epist. 4), "Ye may know that this reproof was given by a vision, that we were sleeping in our prayers. This persecution is the trial and examination of our sins." And (Serm. de Laps.), "A long peace had corrupted the discipline delivered unto us: heavenly correction has raised up prostrate and all but slumbering faith: there was no devoted religion among the clergy, no inward faith in their ministrations, no mercy in works, no discipline in morals," &c. Eusebius gives the same reason for the persecution under Diocletian. (Hist. lib. 8, c. 1.)

Wherefore B. Francis Borgia, the third General of the Jesuits, was wont to say, there are three things which preserve the Society of Jesus: 1. The study of prayer. 2. The union of the members among themselves. 3. Persecution. And he gives the reasons. Prayer binds us closely to God; concord unites the brethren with one another; persecution separates us from the world, and compels us to act with prudence, that our persecutors may have no handle against us.

For theirs, &c. He begins the Beatitudes with the kingdom of heaven, and He ends them there. He assigns it to the first and last Beatitudes, that we may understand that it is implied in the intervening six. S. Ambrose, indeed, thinks that the heavenly kingdom is a promise to the poor in spirit quoad the soul, which presently migrates from death to heaven; but to those who suffer persecution, quoad the body, which shall be endowed with eternal glory in heaven after the Resurrection. Beautifully and accurately does S. Augustine (Ps. 94) make God speak thus, "I have something for sale." "What, 0 Lord?" "The kingdom of heaven." "How is it to be purchased?" "The kingdom by poverty, joy by sorrow, rest by labour, glory by vileness, life by death."

Note, 1. That these eight Beatitudes are all connected among themselves. Nor, indeed, is any one blessed who has the first, unless he has the other seven likewise. That I may say all in a word, it is, Blessed are they who despise the good things of this world through poverty of spirit, and its honours through meekness, and its pleasures through mourning, who moreover follow hard after justice and mercy, and come to purity of heart; those also who labour to make others have peace with God and among themselves, and finally who, because of these and other works of righteousness, suffer persecution, for this is the apex of Christian perfection and blessedness.

Again, the first Beatitude disposes to and becomes a step to the second, the second to the third, and so on, as S. Ambrose, Leo, and others teach. For poverty of spirit or humility disposes to meekness, for the humble are meek; meekness disposes to mourning, for the meek soon perceive their own and others' afflictions. Grief or compunction disposes to hungering and thirsting after righteousness. Thirsting after righteousness disposes to mercy, for he who desires to increase in righteousness and holiness does works of mercy. Mercy disposes to purity of heart, because almsdeeds quench sin as water does fire, and increase the charity which loves God alone with a pure heart. Purity of heart disposes us both to be at peace with ourselves, and to promote peace among others, since strifes and wars arise from a heart which is impure and full of covetousness. Lastly, those who promote peace and the other virtues spoken of, fall under the hatred of many who are depraved and covetous, and are persecuted by them, which persecution they nobly endure, and so perfect the crown of these eight Beatitudes, and crown themselves with it.

Observe, lastly, how S. Augustine (lib. 1 de Serm. Dom. in Mont.) beautifully compares the seven Beatitudes to the seven gifts of the Spirit. The fear of God is consonant to the humble, piety to the meek, wisdom to mourners, strength to the hungry and thirsty, counsel to the merciful, understanding to the pure in heart, wisdom to the peacemaker.

Blessed are ye when men shall revile (Gr. ο̉νειδίσωσι) you, &c. Because, i.e., ye follow My faith, My morals, My life. Falsely (Syr. in a lie), because, forsooth, they falsely accuse you as disturbers of the public, innovators, superstitious for making a God of a crucified man and worshipping Him. This, therefore, is the summit of beatitude, to suffer patiently and generouslyyea, joyfullyall wrongs and injuries for the sake of Christ, for piety and virtue's sake.

Rejoice, and be exceeding glad, &c. Rejoice in calumnies, in false accusations, in persecutions, for, 1. By them ye are blessed. 2. Because there awaits you an ample reward in heaven. 3. Because ye are like the prophets, such as Isaiah, who, on account of his prophecies, was sawn asunder by Manasseh with a saw; Jeremiah, who was stoned by the Jews to death; and the rest of the prophets, who were almost all put to death in one way or another. He animates His own disciples by the example of the prophets, because by sharing their lot in suffering persecution they were about to become sharers in their society and glory. By this Christ tacitly intimates that they succeeded to the place of the prophets, yea, were superior to them, because they were called to loftier things, to preach, not the Law, but the Gospel, not only to the Jews, but to the whole world. Wherefore He subjoins, Ye are the salt of the earth, &c.

Observe here, as against modern heretics, the word reward (Gr. μισθὸς, hire, wages, Lat. merces) from whence we collect the merit of good works. For the merit is merit of reward, and the reward is the reward of merit.

Listen to S. Cyprian (lib. 4, Epist. 6): "The Lord hath willed us to rejoice and exult in persecution, because when the persecutions are accomplished, then are given the crowns of faith, then the soldiers of God are approved, then the heavens are opened to the martyrs."

Thus did S. Ignatius, Bishop of Antioch, exult, when sent to Rome. Bravely and with alacrity he entered the amphitheatre, and looking round upon the vast multitude of at least a hundred thousand people, he saluted them in a friendly manner, and said, "Do not think, 0 ye Romans, that I am here condemned to the wild beasts on account of any evil deed, for I have committed none, but because I desire to be united to Christ, for whom I insatiably thirst." And when he heard the lions roaring he said, "I am the corn of Christ, let me be ground by the teeth of the beasts, that I may be found pure bread." Read his Epistle to the Romans, in which he begs, and as it were conjures, them, not to hinder his martyrdom nor take away his crown from him. "I wish to enjoy the beasts which are prepared for me. If they will not come to me I will use force. Now I begin to be a disciple of Christ."

This is the thought which S. James proposes to be as it were the theme of his Epistle: "My brethren, count it all joy when ye fall into divers temptations;" where I have said a good deal upon this subject.

Ye are the salt, &c. That is, you, 0 ye Apostles, who are sitting here next to Me, to whom I have spoken primarily the eight Beatitudesye are, by My election and appointment (for I have chosen and appointed you unto this) the salt of the earth, i.e., ye ought to be, and by My grace ye shall be. Christ passes from the Beatitudes to salt, because He delivers His moral teaching after the manner of the ancients, by short, separate maxims, and because the connection here may be easily traced. You, 0 Apostles, whom I choose to be, after My example, humble, meek, &c., shall, in so being, be the salt of the world.

You ask why does Christ call His Apostles the salt of the earth rather than the gold, or silver, or precious stones? I answer, because salt is a thing universally necessary and useful. Salt is as it were the balsam of nature, which preserves and seasons al

1 And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: 2 And he opened his mouth, and taught them, saying,

We have here a general account of this sermon.

I. The Preacher was our Lord Jesus, the Prince of preachers, the great Prophet of his church, who came into the world, to be the Light of the world. The prophets and John had done virtuously in preaching, but Christ excelled them all. He is the eternal Wisdom, that lay in the bosom of the Father, before all worlds, and perfectly knew his will ( John i. 18 ); and he is the eternal Word, by whom he has in these last days spoken to us. The many miraculous cures wrought by Christ in Galilee, which we read of in the close of the foregoing chapter, were intended to make way for this sermon, and to dispose people to receive instructions from one in whom there appeared so much of a divine power and goodness; and, probably, this sermon was the summary, or rehearsal, of what he had preached up and down in the synagogues of Galilee. His text was, Repent, for the kingdom of heaven is at hand. This is a sermon on the former part of that text, showing what it is to repent; it is to reform, both in judgment and practice; and here he tells us wherein, in answer to that question ( Mal. iii. 7 ), Wherein shall we return? He afterward preached upon the latter part of the text, when, in divers parables, he showed what the kingdom of heaven is like, ch. xiii.

II. The place was a mountain in Galilee. As in other things, so in this, our Lord Jesus was but ill accommodated; he had no convenient place to preach in, any more than to lay his head on. While the scribes and Pharisees had Moses' chair to sit in, with all possible ease, honour, and state, and there corrupted the law; our Lord Jesus, the great Teacher of truth, is driven out to the desert, and finds no better a pulpit than a mountain can afford; and not one of the holy mountains neither, not one of the mountains of Zion, but a common mountain; by which Christ would intimate that there is no such distinguishing holiness of places now, under the gospel, as there was under the law; but that it is the will of God that men should pray and preach every where, any where, provided it be decent and convenient. Christ preached this sermon, which was an exposition of the law, upon a mountain, because upon a mountain the law was given; and this was also a solemn promulgation of the Christian law. But observe the difference: when the law was given, the Lord came down upon the mountain; now the Lord went up: then, he spoke in thunder and lightning; now, in a still small voice: then the people were ordered to keep their distance; now they are invited to draw near: a blessed change! If God's grace and goodness are (as they certainly are) his glory, then the glory of the gospel is the glory that excels, for grace and truth came by Jesus Christ, 2 Cor. iii. 7 ; Heb. xii. 18 , &c. It was foretold of Zebulun and Issachar, two of the tribes of Galilee ( Deut. xxxiii. 19 ), that they shall call the people to the mountain; to this mountain we are called, to learn to offer the sacrifices of righteousness. Now was this the mountain of the Lord, where he taught us his ways, Isa. ii. 2, 3 ; Mic. iv. 1, 2 .

III. The auditors were his disciples, who came unto him; came at his call, as appears by comparing Mark iii. 13 , Luke vi. 13 . To them he directed his speech, because they followed him for love and learning, while others attended him only for cures. He taught them, because they were willing to be taught (the meek will he teach his way ); because they would understand what he taught, which to others was foolishness; and because they were to teach others; and it was therefore requisite that they should have a clear and distinct knowledge of these things themselves. The duties prescribed in this sermon were to be conscientiously performed by all those that would enter into that kingdom of heaven which they were sent to set up, with hope to have the benefit of it. But though this discourse was directed to the disciples, it was in the hearing of the multitude; for it is said ( ch. vii. 28 ), The people were astonished. No bounds were set about this mountain, to keep the people off, as were about mount Sinai ( Exod. xix. 12 ); for, through Christ, we have access to God, not only to speak to him, but to hear from him. Nay, he had an eye to the multitude, in preaching this sermon. When the fame of his miracles had brought a vast crowd together, he took the opportunity of so great a confluence of people, to instruct them. Note, It is an encouragement to a faithful minister to cast the net of the gospel where there are a great many fishes, in hope that some will be caught. The sight of a multitude puts life into a preacher, which yet must arise from a desire of their profit, not his own praise.

3 Blessed are the poor in spirit: for theirs is the kingdom of heaven. 4 Blessed are they that mourn: for they shall be comforted. 5 Blessed are the meek: for they shall inherit the earth. 6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled. 7 Blessed are the merciful: for they shall obtain mercy. 8 Blessed are the pure in heart: for they shall see God. 9 Blessed are the peacemakers: for they shall be called the children of God. 10 Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. 11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. 12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

Christ begins his sermon with blessings, for he came into the world to bless us ( Acts iii. 26 ), as the great High Priest of our profession; as the blessed Melchizedec; as He in whom all the families of the earth should be blessed, Gen. xii. 3 . He came not only to purchase blessings for us, but to pour out and pronounce blessings on us; and here he does it as one having authority, as one that can command the blessing, even life for evermore, and that is the blessing here again and again promised to the good; his pronouncing them happy makes them so; for those whom he blesses, are blessed indeed. The Old Testament ended with a curse ( Mal. iv. 6 ), the gospel begins with a blessing; for hereunto are we called, that we should inherit the blessing. Each of the blessings Christ here pronounces has a double intention: 1. To show who they are that are to be accounted truly happy, and what their characters are. 2. What that is wherein true happiness consists, in the promises made to persons of certain characters, the performance of which will make them happy. Now,

1. This is designed to rectify the ruinous mistakes of a blind and carnal world. Blessedness is the thing which men pretend to pursue; Who will make us to see good? Ps. iv. 6 . But most mistake the end, and form a wrong notion of happiness; and then no wonder that they miss the way; they choose their own delusions, and court a shadow. The general opinion is, Blessed are they that are rich, and great, and honourable in the world; they spend their days in mirth, and their years in pleasure; they eat the fat, and drink the sweet, and carry all before them with a high hand, and have every sheaf bowing to their sheaf; happy the people that is in such a case; and their designs, aims, and purposes are accordingly; they bless the covetous ( Ps. x. 3 ); they will be rich. Now our Lord Jesus comes to correct this fundamental error, to advance a new hypothesis, and to give us quite another notion of blessedness and blessed people, which, however paradoxical it may appear to those who are prejudiced, yet is in itself, and appears to be to all who are savingly enlightened, a rule and doctrine of eternal truth and certainty, by which we must shortly be judged. If this, therefore, be the beginning of Christ's doctrine, the beginning of a Christian's practice must be to take his measures of happiness from those maxims, and to direct his pursuits accordingly.

2. It is designed to remove the discouragements of the weak and poor who receive the gospel, by assuring them that his gospel did not make those only happy that were eminent in gifts, graces, comforts, and usefulness; but that even the least in the kingdom of heaven, whose heart was upright with God, was happy in the honours and privileges of that kingdom.

3. It is designed to invite souls to Christ, and to make way for his law into their hearts. Christ's pronouncing these blessings, not at the end of his sermon, to dismiss the people, but at the beginning of it, to prepare them for what he had further to say to them, may remind us of mount Gerizim and mount Ebal, on which the blessings and cursings of the law were read, Deut. xxvii. 12 , &c. There the curses are expressed, and the blessings only implied; here the blessings are expressed, and the curses implied: in both, life and death are set before us; but the law appeared more as a ministration of death, to deter us from sin; the gospel as a dispensation of life, to allure us to Christ, in whom alone all good is to be had. And those who had seen the gracious cures wrought by his hand ( ch. iv. 23, 24 ), and now heard the gracious words proceeding out of his mouth, would say that he was all of a piece, made up of love and sweetness.

4. It is designed to settle and sum up the articles of agreement between God and man. The scope of the divine revelation is to let us know what God expects from us, and what we may then expect from him; and no where is this more fully set forth in a few words than here, nor with a more exact reference to each other; and this is that gospel which we are required to believe; for what is faith but a conformity to these characters, and a dependence upon these promises? The way to happiness is here opened, and made a highway ( Isa. xxxv. 8 ); and this coming from the mouth of Jesus Christ, it is intimated that from him, and by him, we are to receive both the seed and the fruit, both the grace required, and the glory promised. Nothing passes between God and fallen man, but through his hand. Some of the wiser heathen had notions of blessedness different from the rest of mankind, and looking toward this of our Saviour. Seneca, undertaking to describe a blessed man, makes it out, that it is only an honest, good man that is to be so called: De vita beata. cap. 4. Cui nullum bonum malumque sit, nisi bonus malusque animus—Quem nec extollant fortuita, nec frangant—Cui vera voluptas erit voluptatum comtemplio—Cui unum bonum honestas, unum malum turpitudo.—In whose estimation nothing is good or evil, but a good or evil heart—Whom no occurrences elate or deject—Whose true pleasure consists in a contempt of pleasure—To whom the only good is virtue, and the only evil vice.

Our Saviour here gives us eight characters of blessed people; which represent to us the principal graces of a Christian. On each of them a present blessing is pronounced; Blessed are they; and to each a future blessing is promised, which is variously expressed, so as to suit the nature of the grace or duty recommended.

Do we ask then who are happy? It is answered,

I. The poor in spirit are happy, v. 3 . There is a poor-spiritedness that is so far from making men blessed that it is a sin and a snare—cowardice and base fear, and a willing subjection to the lusts of men. But this poverty of spirit is a gracious disposition of soul, by which we are emptied of self, in order to our being filled with Jesus Christ. To be poor in spirit is, 1. To be contentedly poor, willing to be emptied of worldly wealth, if God orders that to be our lot; to bring our mind to our condition, when it is a low condition. Many are poor in the world, but high in spirit, poor and proud, murmuring and complaining, and blaming their lot, but we must accommodate ourselves to our poverty, must know how to be abased, Phil. iv. 12 . Acknowledging the wisdom of God in appointing us to poverty, we must be easy in it, patiently bear the inconveniences of it, be thankful for what we have, and make the best of that which is. It is to sit loose to all worldly wealth, and not set our hearts upon it, but cheerfully to bear losses and disappointments which may befal us in the most prosperous state. It is not, in pride or pretence, to make ourselves poor, by throwing away what God has given us, especially as those in the church of Rome, who vow poverty, and yet engross the wealth of the nations; but if we be rich in the world we must be poor in spirit, that is, we must condescend to the poor and sympathize with them, as being touched with the feeling of their infirmities; we must expect and prepare for poverty; must not inordinately fear or shun it, but must bid it welcome, especially when it comes upon us for keeping a good conscience, Heb. x. 34 . Job was poor in spirit, when he blessed God in taking away, as well as giving. 2. It is to be humble and lowly in our own eyes. To be poor in spirit, is to think meanly of ourselves, of what we are, and have, and do; the poor are often taken in the Old Testament for the humble and self-denying, as opposed to those that are at ease, and the proud; it is to be as little children in our opinion of ourselves, weak, foolish, and insignificant, ch. xviii. 4 ; xix. 14 . Laodicea was poor in spirituals, wretchedly and miserably poor, and yet rich in spirit, so well increased with goods, as to have need of nothing, Rev. iii. 17 . On the other hand, Paul was rich in spirituals, excelling most in gifts and graces, and yet poor in spirit, the least of the apostles, less than the least of all saints, and nothing in his own account. It is to look with a holy contempt upon ourselves, to value others and undervalue ourselves in comparison of them. It is to be willing to make ourselves cheap, and mean, and little, to do good; to become all things to all men. It is to acknowledge that God is great, and we are mean; that he is holy and we are sinful; that he is all and we are nothing, less than nothing, worse than nothing; and to humble ourselves before him, and under his mighty hand. 3. It is to come off from all confidence in our own righteousness and strength, that we may depend only upon the merit of Christ for our justification, and the spirit and grace of Christ for our sanctification. That broken and contrite spirit with which the publican cried for mercy to a poor sinner, is that poverty of spirit. We must call ourselves poor, because always in want of God's grace, always begging at God's door, always hanging on in his house.

Now, (1.) This poverty in spirit is put first among the Christian graces. The philosophers did not reckon humility among their moral virtues, but Christ puts it first. Self-denial is the first lesson to be learned in his school, and poverty of spirit entitled to the first beatitude. The foundation of all other graces is laid in humility. Those who would build high must begin low; and it is an excellent preparative for the entrance of gospel-grace into the soul; it fits the soil to receive the seed. Those who are weary and heavy laden, are the poor in spirit, and they shall find rest with Christ.

(2.) They are blessed. Now they are so, in this world. God looks graciously upon them. They are his little ones, and have their angels. To them he gives more grace; they live the most comfortable lives, and are easy to themselves and all about them, and nothing comes amiss to them; while high spirits are always uneasy.

(3.) Theirs is the kingdom of heaven. The kingdom of grace is composed of such; they only are fit to be members of Christ's church, which is called the congregation of the poor ( Ps. lxxiv. 19 ); the kingdom of glory is prepared for them. Those who thus humble themselves, and comply with God when he humbles them, shall be thus exalted. The great, high spirits go away with the glory of the kingdoms of the earth; but the humble, mild, and yielding souls obtain the glory of the kingdom of heaven. We are ready to think concerning those who are rich, and do good with their riches, that, no doubt, theirs is the kingdom of heaven; for they can thus lay up in store a good security for the time to come; but what shall the poor do, who have not wherewithal to do good? Why, the same happiness is promised to those who are contentedly poor, as to those who are usefully rich. If I am not able to spend cheerfully for his sake, if I can but want cheerfully for his sake, even that shall be recompensed. And do not we serve a good master then?

II. They that mourn are happy ( v. 4 ); Blessed are they that mourn. This is another strange blessing, and fitly follows the former. The poor are accustomed to mourn, the graciously poor mourn graciously. We are apt to think, Blessed are the merry; but Christ, who was himself a great mourner, says, Blessed are the mourners. There is a sinful mourning, which is an enemy to blessedness— the sorrow of the world; despairing melancholy upon a spiritual account, and disconsolate grief upon a temporal account. There is a natural mourning, which may prove a friend to blessedness, by the grace of God working with it, and sanctifying the afflictions to us, for which we mourn. But there is a gracious mourning, which qualifies for blessedness, an habitual seriousness, the mind mortified to mirth, and an actual sorrow. 1. A penitential mourning for our own sins; this is godly sorrow, a sorrow according to God; sorrow for sin, with an eye to Christ, Zech. xii. 10 . Those are God's mourners, who live a life of repentance, who lament the corruption of their nature, and their many actual transgressions, and God's withdrawings from them; and who, out of regard to God's honour, mourn also for the sins of others, and sigh and cry for their abominations, Ezek. ix. 4 . 2. A sympathizing mourning for the afflictions of others; the mourning of those who weep with them that weep, are sorrowful for the solemn assemblies, for the desolations of Zion ( Zeph. iii. 18 ; Ps. cxxxvii. 1 ), especially who look with compassion on perishing souls, and weep over them, as Christ over Jerusalem.

Now these gracious mourners, (1.) Are blessed. As in vain and sinful laughter the heart is sorrowful, so in gracious mourning the heart has a serious joy, a secret satisfaction, which a stranger does not intermeddle with. They are blessed, for they are like the Lord Jesus, who was a man of sorrows, and of whom we never read that he laughed, but often that he wept. The are armed against the many temptations that attend vain mirth, and are prepared for the comforts of a sealed pardon and a settled peace. (2.) They shall be comforted. Though perhaps they are not immediately comforted, yet plentiful provision is made for their comfort; light is sown for them; and in heaven, it is certain, they shall be comforted, as Lazarus, Luke xvi. 25 . Note, The happiness of heaven consists in being perfectly and eternally comforted, and in the wiping away of all tears from their eyes. It is the joy of our Lord; a fulness of joy and pleasures for evermore; which will be doubly sweet to those who have been prepared for them by this godly sorrow. Heaven will be a heaven indeed to those who go mourning thither; it will be a harvest of joy, the return of a seed-time of tears ( Ps. cxxvi. 5, 6 ); a mountain of joy, to which our way lies through a vale of tears. See Isa. lxvi. 10 .

III. The meek are happy ( v. 5 ); Blessed are the meek. The meek are those who quietly submit themselves to God, to his word and to his rod, who follow his directions, and comply with his designs, and are gentle towards all men ( Tit. iii. 2 ); who can bear provocation without being inflamed by it; are either silent, or return a soft answer; and who can show their displeasure when there is occasion for it, without being transported into any indecencies; who can be cool when others are hot; and in their patience keep possession of their own souls, when they can scarcely keep possession of any thing else. They are the meek, who are rarely and hardly provoked, but quickly and easily pacified; and who would rather forgive twenty injuries than revenge one, having the rule of their own spirits.

These meek ones are here represented as happy, even in this world. 1. They are blessed, for they are like the blessed Jesus, in that wherein particularly they are to learn of him, ch. xi. 29 . They are like the blessed God himself, who is Lord of his anger, and in whom fury is not. They are blessed, for they have the most comfortable, undisturbed enjoyment of themselves, their friends, their God; they are fit for any relation, and condition, any company; fit to live, and fit to die. 2. They shall inherit the earth; it is quoted from Ps. xxxvii. 11 , and it is almost the only express temporal promise in all the New Testament. Not that they shall always have much of the earth, much less that they shall be put off with that only; but this branch of godliness has, in a special manner, the promise of life that now is. Meekness, however ridiculed and run down, has a real tendency to promote our health, wealth, comfort, and safety, even in this world. The meek and quiet are observed to live the most easy lives, compared with the froward and turbulent. Or, They shall inherit the land (so it may be read), the land of Canaan, a type of heaven. So that all the blessedness of heaven above, and all the blessings of earth beneath, are the portion of the meek.

IV. They that hunger and thirst after righteousness are happy, v. 6 . Some understand this as a further instance of our outward poverty, and a low condition in this world, which not only exposes men to injury and wrong, but makes it in vain for them to seek to have justice done to them; they hunger and thirst after it, but such is the power on the side of their oppressors, that they cannot have it; they desire only that which is just and equal, but it is denied them by those that neither fear God nor regard men. This is a melancholy case! Yet, blessed are they, if they suffer these hardships for and with a good conscience; let them hope in God, who will see justice done, right take place, and will deliver the poor from their oppressors, Ps. ciii. 6 . Those who contentedly bear oppression, and quietly refer themselves to God to plead their cause, shall in due time be satisfied, abundantly satisfied, in the wisdom and kindness which shall be manifested in his appearances for them. But it is certainly to be understood spiritually, of such a desire as, being terminated on such an object, is gracious, and the work of God's grace in the soul, and qualifies for the gifts of the divine favour. 1. Righteousness is here put for all spiritual blessings. See Ps. xxiv. 5 ; ch. vi. 33 . They are purchased for us by the righteousness of Christ; conveyed and secured by the imputation of that righteousness to us; and confirmed by the faithfulness of God. To have Christ made of God to us righteousness, and to be made the righteousness of God in him; to have the whole man renewed in righteousness, so as to become a new man, and to bear the image of God; to have an interest in Christ and the promises—this is righteousness. 2. These we must hunger and thirst after. We must truly and really desire them, as one who is hungry and thirsty desires meat and drink, who cannot be satisfied with any thing but meat and drink, and will be satisfied with them, though other things be wanting. Our desires of spiritual blessings must be earnest and importunate; " Give me these, or else I die; every thing else is dross and chaff, unsatisfying; give me these, and I have enough, though I had nothing else." Hunger and thirst are appetites that return frequently, and call for fresh satisfactions; so these holy desires rest not in any thing attained, but are carried out toward renewed pardons, and daily fresh supplies of grace. The quickened soul calls for constant meals of righteousness, grace to do the work of every day in its day, as duly as the living body calls for food. Those who hunger and thirst will labour for supplies; so we must not only desire spiritual blessings, but take pains for them in the use of the appointed means. Dr. Hammond, in his practical Catechism, distinguishes between hunger and thirst. Hunger is a desire of food to sustain, such as sanctifying righteousness. Thirst is the desire of drink to refresh, such as justifying righteousness, and the sense of our pardon.

Those who hunger and thirst after spiritual blessings, are blessed in those desires, and shall be filled with those blessings. (1.) They are blessed in those desires. Though all desires of grace are not grace (feigned, faint desires are not), yet such a desire as this is; it is an evidence of something good, and an earnest of something better. It is a desire of God's own raising, and he will not forsake the work of his own hands. Something or other the soul will be hungering and thirsting after; therefore they are blessed who fasten upon the right object, which is satisfying, and not deceiving; and do not pant after the dust of the earth, Amos ii. 7 ; Isa. lv. 2 . (2.) They shall be filled with those blessings. God will give them what they desire to complete their satisfaction. It is God only who can fill a soul, whose grace and favour are adequate to its just desires; and he will fill those with grace for grace, who, in a sense of their own emptiness, have recourse to his fulness. He fills the hungry ( Luke i. 53 ), satiates them, Jer. xxxi. 25 . The happiness of heaven will certainly fill the soul; their righteousness shall be complete, the favour of God and his image, both in their full perfection.

V. The merciful are happy, v. 7 . This, like the rest, is a paradox; for the merciful are not taken to be the wisest, nor are likely to be the richest; yet Christ pronounces them blessed. Those are the merciful, who are piously and charitably inclined to pity, help, and succour persons in misery. A man may be truly merciful, who has not wherewithal to be bountiful or liberal; and then God accepts the willing mind. We must not only bear our own afflictions patiently, but we must, by Christian sympathy, partake of the afflictions of our brethren; pity must be shown ( Job vi. 14 ), and bowels of mercy put on ( Col. iii. 12 ); and, being put on, they must put forth themselves in contributing all we can for the assistance of those who are any way in misery. We must have compassion on the souls of others, and help them; pity the ignorant, and instruct them; the careless, and warn them; those who are in a state of sin, and snatch them as brands out of the burning. We must have compassion on those who are melancholy and in sorrow, and comfort them ( Job xvi. 5 ); on those whom we have advantage against, and not be rigorous and severe with them; on those who are in want, and supply them; which if we refuse to do, whatever we pretend, we shut up the bowels of our compassion, James ii. 15, 16 ; 1 John iii. 17 . Draw out thy soul by dealing thy bread to the hungry, Isa. lviii. 7 , 10 . Nay, a good man is merciful to his beast.

Now as to the merciful. 1. They are blessed; so it was said in the Old Testament; Blessed is he that considers the poor, Ps. xli. 1 . Herein they resemble God, whose goodness is his glory; in being merciful as he is merciful, we are, in our measure, perfect as he is perfect. It is an evidence of love to God; it will be a satisfaction to ourselves, to be any way instrumental for the benefit of others. One of the purest and most refined delights in this world, is that of doing good. In this word, Blessed are the merciful, is included that saying of Christ, which otherwise we find not in the gospels, It is more blessed to give than to receive, Acts xx. 35 . 2. They shall obtain mercy; mercy with men, when they need it; he that watereth, shall be watered also himself (we know not how soon we may stand in need of kindness, and therefore should be kind); but especially mercy with God, for with the merciful he will show himself merciful, Ps. xviii. 25 . The most merciful and charitable cannot pretend to merit, but must fly to mercy. The merciful shall find with God sparing mercy ( ch. vi. 14 ), supplying mercy ( Prov. xix. 17 ), sustaining mercy ( Ps. xli. 2 ), mercy in that day ( 2 Tim. i. 18 ); may, they shall inherit the kingdom prepared for them ( ch. xxv. 34, 35 ); whereas they shall have judgment without mercy (which can be nothing short of hell-fire ) who have shown no mercy.

VI. The pure in heart are happy ( v. 8 ); Blessed are the poor in heart, for they shall see God. This is the most comprehensive of all the beatitudes; here holiness and happiness are fully described and put together.

1. Here is the most comprehensive character of the blessed: they are pure in heart. Note, True religion consists in heart-purity. Those who are inwardly pure, show themselves to be under the power of pure and undefiled religion. True Christianity lies in the heart, in the purity of heart; the washing of that from wickedness, Jer. iv. 14 . We must lift up to God, not only clean hands, but a pure heart, Ps. xxiv. 4, 5 ; 1 Tim. i. 5 . The heart must be pure, in opposition to mixture —an honest heart that aims well; and pure, in opposition to pollution and defilement; as wine unmixed, as water unmuddied. The heart must be kept pure from fleshly lusts, all unchaste thoughts and desires; and from worldly lusts; covetousness is called filthy lucre; from all filthiness of flesh and spirit, all that which come out of the heart, and defiles the man. The heart must be purified by faith, and entire for God; must be presented and preserved a chaste virgin to Christ. Create in me such a clean heart, O God!

2. Here is the most comprehensive comfort of the blessed; They shall see God. Note, (1.) It is the perfection of the soul's happiness to see God; seeing him, as we may by faith in our present state, is a heaven upon earth; and seeing him as we shall in the future state, in the heaven of heaven. To see him as he is, face to face, and no longer through a glass darkly; to see him as ours, and to see him and enjoy him; to see him and be like him, and be satisfied with that likeness ( Ps. xvii. 15 ); and to see him for ever, and never lose the sight of him; this is heaven's happiness. (2.) The happiness of seeing God is promised to those, and those only, who are pure in heart. None but the pure are capable of seeing God, nor would it be a felicity to the impure. What pleasure could an unsanctified soul take in the vision of a holy God? As he cannot endure to look upon their iniquity, so they cannot endure to look upon his purity; nor shall any unclean thing enter into the new Jerusalem; but all that are pure in heart, all that are truly sanctified, have desires wrought in them, which nothing but the sight of God will sanctify; and divine grace will not leave those desires unsatisfied.

VII. The peace-makers are happy, v. 9 . The wisdom that is from above is first pure, and then peaceable; the blessed ones are pure toward God, and peaceable toward men; for with reference to both, conscience must be kept void of offence. The peace-makers are those who have, 1. A peaceable disposition: as, to make a lie, is to be given and addicted to lying, so, to make peace, is to have a strong and hearty affection to peace. I am for peace, Ps. cxx. 7 . It is to love, and desire, and delight in peace; to be put in it as in our element, and to study to be quiet. 2. A peaceable conversation; industriously, as far as we can, to preserve the peace that it be not broken, and to recover it when it is broken; to hearken to proposals of peace ourselves, and to be ready to make them to others; where distance is among brethren and neighbours, to do all we can to accommodate it, and to be repairers of the breaches. The making of peace is sometimes a thankless office, and it is the lot of him who parts a fray, to have blows on both sides; yet it is a good office, and we must be forward to it. Some think that this is intended especially as a lesson for ministers, who should do all they can to reconcile those who are at variance, and to promote Christian love among those under their charge.

Now, (1.) Such persons are blessed; for they have the satisfaction of enjoying themselves, by keeping the peace, and of being truly serviceable to others, by disposing them to peace. They are working together with Christ, who came into the world to slay all enmities, and to proclaim peace on earth. (2.) They shall be called the children of God; it will be an evidence to themselves that they are so; God will own them as such, and herein they will resemble him. He is the God of peace; the Son of God is the Prince of peace; the Spirit of adoption is a Spirit of peace. Since God has declared himself reconcilable to us all, he will not own those for his children who are implacable in their enmity to one another; for if the peacemakers are blessed, woe to the peace-breakers! Now by this it appears, that Christ never intended to have his religion propagated by fire and sword, or penal laws, or to acknowledge bigotry, or intemperate zeal, as the mark of his disciples. The children of this world love to fish in troubled waters, but the children of God are the peace-makers, the quiet in the land.

VIII. Those who are persecuted for righteousness' sake, are happy. This is the greatest paradox of all, and peculiar to Christianity; and therefore it is put last, and more largely insisted upon than any of the rest, v. 10-12 . This beatitude, like Pharaoh's dream, is doubled, because hardly credited, and yet the thing is certain; and in the latter part there is change of the person, "Blessed are ye —ye my disciples, and immediate followers. This is that which you, who excel in virtue, are more immediately concerned in; for you must reckon upon hardships and troubles more than other men." Observe here,

1. The case of suffering saints described; and it is a hard case, and a very piteous one.

(1.) They are persecuted, hunted, pursued, run down, as noxious beasts are, that are sought for to be destroyed; as if a Christian did caput gerere lupinum—bear a wolf's head, as an outlaw is said to do—any one that finds him may slay him; they are abandoned as the offscouring of all things; fined, imprisoned, banished, stripped of their estates, excluded from all places of profit and trust, scourged, racked, tortured, always delivered to death, and accounted as sheep for the slaughter. This has been the effect of the enmity of the serpent's seed against the holy seed, ever since the time of righteous Abel. It was so in Old-Testament times, as we find, Heb. xi. 35 , &c. Christ has told us that it would much more be so with the Christian church, and we are not to think it strange, 1 John iii. 13 . He has left us an example.

(2.) The are reviled, and have all manner of evil said against them falsely. Nicknames, and names of reproach, are fastened upon them, upon particular persons, and upon the generation of the righteous in the gross, to render them odious; sometimes to make them formidable, that they may be powerfully assailed; things are laid to their charge that they knew not, Ps. xxxv. 11 ; Jer. xx. 18 ; Acts xvii. 6, 7 . Those who have had no power in their hands to do them any other mischief, could yet do this; and those who have had power to persecute, had found it necessary to do this too, to justify themselves in their barbarous usage of them; they could not have baited them, if they had not dressed them in bear-skins; nor have given them the worst of treatment, if they had not first represented them as the worst of men. They will revile you, and persecute you. Note, Reviling the saints is persecuting them, and will be found so shortly, when hard speeches must be accounted for ( Jude 15 ), and cruel mockings, Heb. xi. 36 . They will say all manner of evil of you falsely; sometimes before the seat of judgment, as witnesses; sometimes in the seat of the scornful, with hypocritical mockers at feasts; they are the song of the drunkards; sometimes to face their faces, as Shimei cursed David; sometimes behind their backs, as the enemies of Jeremiah did. Note, There is no evil so black and horrid, which, at one time or other, has not been said, falsely, of Christ's disciples and followers.

(3.) All this is for righteousness' sake ( v. 10 ); for my sake, v. 11 . If for righteousness' sake, then for Christ's sake, for he is nearly interested in the work of righteousness. Enemies to righteousness are enemies to Christ. This precludes those from the blessedness who suffer justly, and are evil spoken of truly for their real crimes; let such be ashamed and confounded, it is part of their punishment; it is not the suffering, but the cause, that makes the martyr. Those suffer for righteousness' sake, who suffer because they will not sin against their consciences, and who suffer for doing that which is good. Whatever pretence persecutors have, it is the power of godliness that they have an enmity to; it is really Christ and his righteousness that are maligned, hated, and persecuted; For thy sake I have borne reproach, Ps. lxix. 9 ; Rom. viii. 36 .

2. The comforts of suffering saints laid down.

(1.) They are blessed; for they now, in their life-time, receive their evil things ( Luke xvi. 25 ), and receive them upon a good account. They are blessed; for it is an honour to them ( Acts v. 41 ); it is an opportunity of glorifying Christ, of doing good, and of experiencing special comforts and visits of grace and tokens of his presence, 2 Cor. i. 5 ; Dan. iii. 25 ; Rom. viii. 29 .

(2.) They shall be recompensed; Theirs is the kingdom of heaven. They have at present a sure title to it, and sweet foretastes of it; and shall ere long be in possession of it. Though there be nothing in those sufferings than can, in strictness, merit of God (for the sins of the best deserve the worst), yet this is here promised as a reward ( v. 12 ); Great is your reward in heaven: so great, as far to transcend the service. It is in heaven, future, and out of sight; but well secured, out of the reach of chance, fraud, and violence. Note, God will provide that those who lose for him, though it be life itself, shall not lose by him in the end. Heaven, at last, will be an abundant recompence for all the difficulties we meet with in our way. This is that which has borne up the suffering saints in all ages—this joy set before them.

1. And seeing the multitudes-- those mentioned in Mt 4:25 .

he went up into a mountain-- one of the dozen mountains which Robinson says there are in the vicinity of the Sea of Galilee, any one of them answering about equally well to the occasion. So charming is the whole landscape that the descriptions of it, from Josephus downwards [Wars of the Jews, 4.10,8], are apt to be thought a little colored.

and when he was set-- had sat or seated Himself.

his disciples came unto him-- already a large circle, more or less attracted and subdued by His preaching and miracles, in addition to the smaller band of devoted adherents. Though the latter only answered to the subjects of His kingdom, described in this discourse, there were drawn from time to time into this inner circle souls from the outer one, who, by the power of His matchless word, were constrained to forsake their all for the Lord Jesus.

2. And he opened his mouth-- a solemn way of arousing the reader's attention, and preparing him for something weighty. ( Job 9:1 ; Ac 8:35 ; 10:34 ).

and taught them, saying-- as follows.

3. Blessed-- Of the two words which our translators render "blessed," the one here used points more to what is inward, and so might be rendered "happy," in a lofty sense; while the other denotes rather what comes to us from without (as Mt 25:34 ). But the distinction is not always clearly carried out. One Hebrew word expresses both. On these precious Beatitudes, observe that though eight in number, there are here but seven distinct features of character. The eighth one--the "persecuted for righteousness' sake"--denotes merely the possessors of the seven preceding features, on account of which it is that they are persecuted ( 2Ti 3:12 ). Accordingly, instead of any distinct promise to this class, we have merely a repetition of the first promise. This has been noticed by several critics, who by the sevenfold character thus set forth have rightly observed that a complete character is meant to be depicted, and by the sevenfold blessedness attached to it, a perfect blessedness is intended. Observe, again, that the language in which these Beatitudes are couched is purposely fetched from the Old Testament, to show that the new kingdom is but the old in a new form; while the characters described are but the varied forms of that spirituality which was the essence of real religion all along, but had well-nigh disappeared under corrupt teaching. Further, the things here promised, far from being mere arbitrary rewards, will be found in each case to grow out of the characters to which they are attached, and in their completed form are but the appropriate coronation of them. Once more, as "the kingdom of heaven," which is the first and the last thing here promised, has two stages--a present and a future, an initial and a consummate stage--so the fulfilment of each of these promises has two stages--a present and a future, a partial and a perfect stage.

3. Blessed are the poor in spirit-- All familiar with Old Testament phraseology know how frequently God's true people are styled "the poor" (the "oppressed," "afflicted," "miserable") or "the needy"--or both together (as in Psa 40:17 ; Is 41:17 ). The explanation of this lies in the fact that it is generally "the poor of this world" who are "rich in faith" ( Jas 2:5 ; compare 2Co 6:10 ; Re 2:9 ); while it is often "the ungodly" who "prosper in the world" ( Psa 73:12 ). Accordingly, in Lu 6:20 , 21 , it seems to be this class--the literally "poor" and "hungry"--that are specially addressed. But since God's people are in so many places styled "the poor" and "the needy," with no evident reference to their temporal circumstances (as in Psa 68:10 ; 69:29-33 ; 132:15 ; Is 61:1 ; 66:2 ), it is plainly a frame of mind which those terms are meant to express. Accordingly, our translators sometimes render such words "the humble" ( Psa 10:12 , 17 ), "the meek" ( Psa 22:26 ), "the lowly" ( Pr 3:34 ), as having no reference to outward circumstances. But here the explanatory words, "in spirit," fix the sense to "those who in their deepest consciousness realize their entire need" (compare the Greek of Lu 10:21 ; Joh 11:33 ; 13:21 ; Ac 20:22 ; Ro 12:11 ; 1Co 5:3 ; Php 3:3 ). This self-emptying conviction, that "before God we are void of everything," lies at the foundation of all spiritual excellence, according to the teaching of Scripture. Without it we are inaccessible to the riches of Christ; with it we are in the fitting state for receiving all spiritual supplies ( Re 3:17 , 18 ; Mt 9:12 , 13 ).

for theirs is the kingdom of heaven-- (See on Mt 3:2 ). The poor in spirit not only shall have--they already have--the kingdom. The very sense of their poverty is begun riches. While others "walk in a vain show"--"in a shadow," "an image"--in an unreal world, taking a false view of themselves and all around them--the poor in spirit are rich in the knowledge of their real case. Having courage to look this in the face, and own it guilelessly, they feel strong in the assurance that "unto the upright there ariseth light in the darkness" ( Psa 112:4 ); and soon it breaks forth as the morning. God wants nothing from us as the price of His saving gifts; we have but to feel our universal destitution, and cast ourselves upon His compassion ( Job 33:27 , 28 ; 1Jo 1:9 ). So the poor in spirit are enriched with the fulness of Christ, which is the kingdom in substance; and when He shall say to them from His great white throne, "Come, ye blessed of My Father, inherit the kingdom prepared for you," He will invite them merely to the full enjoyment of an already possessed inheritance.

4. Blessed are they that mourn: for they shall be comforted-- This "mourning" must not be taken loosely for that feeling which is wrung from men under pressure of the ills of life, nor yet strictly for sorrow on account of committed sins. Evidently it is that entire feeling which the sense of our spiritual poverty begets; and so the second beatitude is but the complement of the first. The one is the intellectual, the other the emotional aspect of the same thing. It is poverty of spirit that says, "I am undone"; and it is the mourning which this causes that makes it break forth in the form of a lamentation--"Woe is me! for I am undone." Hence this class are termed "mourners in Zion," or, as we might express it, religious mourners, in sharp contrast with all other sorts (Is 61:1-3; 66:2). Religion, according to the Bible, is neither a set of intellectual convictions nor a bundle of emotional feelings, but a compound of both, the former giving birth to the latter. Thus closely do the first two beatitudes cohere. The mourners shall be "comforted." Even now they get beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness. Sowing in tears, they reap even here in joy. Still, all present comfort, even the best, is partial, interrupted, short-lived. But the days of our mourning shall soon be ended, and then God shall wipe away all tears from our eyes. Then, in the fullest sense, shall the mourners be "comforted."

5. Blessed are the meek: for they shall inherit the earth-- This promise to the meek is but a repetition of Psa 37:11 ; only the word which our Evangelist renders "the meek," after the Septuagint, is the same which we have found so often translated "the poor," showing how closely allied these two features of character are. It is impossible, indeed, that "the poor in spirit" and "the mourners" in Zion should not at the same time be "meek"; that is to say, persons of a lowly and gentle carriage. How fitting, at least, it is that they should be so, may be seen by the following touching appeal: "Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men: FOR WE OURSELVES WERE ONCE FOOLISH, disobedient, deceived, serving divers lusts and pleasures ... But after that the kindness and love of God our Saviour toward man appeared: ... according to His mercy He saved us," &c. ( Tit 3:1-7 ). But He who had no such affecting reasons for manifesting this beautiful carriage, said, nevertheless, of Himself, "Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls" ( Mt 11:29 ); and the apostle besought one of the churches by "the meekness and gentleness of Christ" ( 2Co 10:1 ). In what esteem this is held by Him who seeth not as man seeth, we may learn from 1Pe 3:4 , where the true adorning is said to be that of "a meek and quiet spirit, which in the sight of God is of great price." Towards men this disposition is the opposite of high-mindedness, and a quarrelsome and revengeful spirit; it "rather takes wrong, and suffers itself to be defrauded" ( 1Co 6:7 ); it "avenges not itself, but rather gives place unto wrath" ( Ro 12:19 ); like the meek One, "when reviled, it reviles not again; when it suffers, it threatens not: but commits itself to Him that judgeth righteously" ( 1Pe 2:19-22 ). "The earth" which the meek are to inherit might be rendered "the land"--bringing out the more immediate reference to Canaan as the promised land, the secure possession of which was to the Old Testament saints the evidence and manifestation of God's favor resting on them, and the ideal of all true and abiding blessedness. Even in the Psalm from which these words are taken the promise to the meek is not held forth as an arbitrary reward, but as having a kind of natural fulfilment. When they delight themselves in the Lord, He gives them the desires of their heart: when they commit their way to Him, He brings it to pass; bringing forth their righteousness as the light, and their judgment as the noonday: the little that they have, even when despoiled of their rights, is better than the riches of many wicked ( Psa 37:1-24 ). All things, in short, are theirs-- in the possession of that favor which is life, and of those rights which belong to them as the children of God--whether the world, or life, or death, or things present, or things to come; all are theirs ( 1Co 3:21 , 22 ); and at length, overcoming, they "inherit all things" ( Re 21:7 ). Thus are the meek the only rightful occupants of a foot of ground or a crust of bread here, and heirs of all coming things.

6. Blessed are they which do hunger and thirst after righteousness: for they shall be filled-- "shall be saturated." "From this verse," says Tholuck, "the reference to the Old Testament background ceases." Surprising! On the contrary, none of these beatitudes is more manifestly dug out of the rich mine of the Old Testament. Indeed, how could any one who found in the Old Testament "the poor in spirit," and "the mourners in Zion," doubt that he would also find those same characters also craving that righteousness which they feel and mourn their want of? But what is the precise meaning of "righteousness" here? Lutheran expositors, and some of our own, seem to have a hankering after that more restricted sense of the term in which it is used with reference to the sinner's justification before God. (See Jr 23:6 ; Is 45:24 ; Ro 4:6 ; 2Co 5:21 ). But, in so comprehensive a saying as this, it is clearly to be taken-- as in Mt 5:10 also--in a much wider sense, as denoting that spiritual and entire conformity to the law of God, under the want of which the saints groan, and the possession of which constitutes the only true saintship. The Old Testament dwells much on this righteousness, as that which alone God regards with approbation ( Psa 11:7 ; 23:3 ; 106:3 ; Pr 12:28 ; 16:31 ; Is 64:5 , &c.). As hunger and thirst are the keenest of our appetites, our Lord, by employing this figure here, plainly means "those whose deepest cravings are after spiritual blessings." And in the Old Testament we find this craving variously expressed: "Hearken unto Me, ye that follow after righteousness, ye that seek the Lord" ( Is 51:1 ); "I have waited for Thy salvation, O Lord," exclaimed dying Jacob ( Ge 49:18 ); "My soul," says the sweet Psalmist, "breaketh for the longing that it hath unto Thy judgments at all times" ( Psa 119:20 ): and in similar breathings does he give vent to his deepest longings in that and other Psalms. Well, our Lord just takes up here--this blessed frame of mind, representing it as--the surest pledge of the coveted supplies, as it is the best preparative, and indeed itself the beginning of them. "They shall be saturated," He says; they shall not only have what they so highly value and long to possess, but they shall have their fill of it. Not here, however. Even in the Old Testament this was well understood. "Deliver me," says the Psalmist, in language which, beyond all doubt, stretches beyond the present scene, "from men of the world, which have their portion in this life: as for me, I shall behold Thy face in righteousness: I shall be satisfied, when I awake, with Thy likeness" ( Psa 17:13-15 ). The foregoing beatitudes--the first four--represent the saints rather as conscious of their need of salvation, and acting suitably to that character, than as possessed of it. The next three are of a different kind--representing the saints as having now found salvation, and conducting themselves accordingly.

7. Blessed are the merciful: for they shall obtain mercy-- Beautiful is the connection between this and the preceding beatitude. The one has a natural tendency to beget the other. As for the words, they seem directly fetched from Psa 18:25 , "With the merciful Thou wilt show Thyself merciful." Not that our mercifulness comes absolutely first. On the contrary, our Lord Himself expressly teaches us that God's method is to awaken in us compassion towards our fellow men by His own exercise of it, in so stupendous a way and measure, towards ourselves. In the parable of the unmerciful debtor, the servant to whom his lord forgave ten thousand talents was naturally expected to exercise the small measure of the same compassion required for forgiving his fellow servant's debt of a hundred pence; and it is only when, instead of this, he relentlessly imprisoned him till he should pay it up, that his lord's indignation was roused, and he who was designed for a vessel of mercy is treated as a vessel of wrath ( Mt 18:23-35 ; and see Mt 5:23 , 24 ; 6:15 ; Jas 2:13 ). "According to the view given in Scripture," says Trench most justly, "the Christian stands in a middle point, between a mercy received and a mercy yet needed. Sometimes the first is urged upon him as an argument for showing mercy--'forgiving one another, as Christ forgave you' ( Col 3:13 ; Ep 4:32 ): sometimes the last--'Blessed are the merciful: for they shall obtain mercy'; 'Forgive, and ye shall be forgiven' ( Lu 6:37 ; Jas 5:9 ). And thus, while he is ever to look back on the mercy received as the source and motive of the mercy which he shows, he also looks forward to the mercy which he yet needs, and which he is assured that the merciful--according to what Bengel beautifully calls the benigna talio ('the gracious requital') of the kingdom of God--shall receive, as a new provocation to its abundant exercise." The foretastes and beginnings of this judicial recompense are richly experienced here below: its perfection is reserved for that day when, from His great white throne, the King shall say, "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world; for I was an hungered, and thirsty, and a stranger, and naked, and sick, and in prison, and ye ministered unto Me." Yes, thus He acted towards us while on earth, even laying down His life for us; and He will not, He cannot disown, in the merciful, the image of Himself.

8. Blessed are the pure in heart: for they shall see God-- Here, too, we are on Old Testament ground. There the difference between outward and inward purity, and the acceptableness of the latter only in the sight of God, are everywhere taught. Nor is the "vision of God" strange to the Old Testament; and though it was an understood thing that this was not possible in the present life ( Ex 33:20 ; and compare Job 19:26 , 27 ; Is 6:5 ), yet spiritually it was known and felt to be the privilege of the saints even here ( Ge 5:24 ; 6:9 ; 17:1 ; 48:15 ; Psa 27:4 ; 36:9 ; 63:2 ; Is 38:3 , 11 , &c.). But oh, with what grand simplicity, brevity, and power is this great fundamental truth here expressed! And in what striking contrast would such teaching appear to that which was then current, in which exclusive attention was paid to ceremonial purification and external morality! This heart purity begins in a "heart sprinkled from an evil conscience," or a "conscience purged from dead works" ( He 10:22 ; 9:14 ; and see Ac 15:9 ); and this also is taught in the Old Testament ( Psa 32:1 , 2; compare Ro 4:5-8 ; Is 6:5-8 ). The conscience thus purged--the heart thus sprinkled--there is light within wherewith to see God. "If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as He is in the light, we have fellowship one with the other"--He with us and we with Him--"and the blood of Jesus Christ His Son cleanseth us"--us who have this fellowship, and who, without such continual cleansing, would soon lose it again--"from all sin" ( 1Jo 1:6 , 7 ). "Whosoever sinneth hath not seen Him, neither known Him" ( 1Jo 3:6 ); "He that doeth evil hath not seen God" (3Jo 11). The inward vision thus clarified, and the whole inner man in sympathy with God, each looks upon the other with complacency and joy, and we are "changed into the same image from glory to glory." But the full and beatific vision of God is reserved for that time to which the Psalmist stretches his views--"As for me, I shall behold Thy face in righteousness: I shall be satisfied, when I awake, with Thy likeness" ( Psa 17:15 ). Then shall His servants serve Him: and they shall see His face; and His name shall be in their foreheads ( Re 22:3 , 4 ). They shall see Him as He is ( 1Jo 3:2 ). But, says the apostle, expressing the converse of this beatitude--"Follow holiness, without which no man shall see the Lord" ( He 12:14 ).

9. Blessed are the peacemakers-- who not only study peace, but diffuse it.

for they shall be called the children of God-- shall be called sons of God. Of all these beatitudes this is the only one which could hardly be expected to find its definite ground in the Old Testament; for that most glorious character of God, the likeness of which appears in the peacemakers, had yet to be revealed. His glorious name, indeed--as "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, forgiving iniquity and transgression and sin"--had been proclaimed in a very imposing manner ( Ex 34:6 ), and manifested in action with affecting frequency and variety in the long course of the ancient economy. And we have undeniable evidence that the saints of that economy felt its transforming and ennobling influence on their own character. But it was not till Christ "made peace by the blood of the cross" that God could manifest Himself as "the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant" ( He 13:20 )--could reveal Himself as "in Christ reconciling the world unto Himself, not imputing their trespasses unto them," and hold Himself forth in the astonishing attitude of beseeching men to be "reconciled to Himself" ( 2Co 5:19 , 20 ). When this reconciliation actually takes place, and one has "peace with God through our Lord Jesus Christ"--even "the peace of God which passeth all understanding"--the peace-receivers become transformed into peace-diffusers. God is thus seen reflected in them; and by the family likeness these peacemakers are recognized as the children of God. In now coming to the eighth, or supplementary beatitude, it will be seen that all that the saints are in themselves has been already described, in seven features of character; that number indicating completeness of delineation. The last feature, accordingly, is a passive one, representing the treatment that the characters already described may expect from the world. He who shall one day fix the destiny of all men here pronounces certain characters "blessed"; but He ends by forewarning them that the world's estimation and treatment of them will be the reserve of His.

10. Blessed are they which are persecuted for righteousness' sake, &c.-- How entirely this final beatitude has its ground in the Old Testament, is evident from the concluding words, where the encouragement held out to endure such persecutions consists in its being but a continuation of what was experienced by the Old Testament servants of God. But how, it may be asked, could such beautiful features of character provoke persecution? To this the following answers should suffice: "Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." "The world cannot hate you; but Me it hateth, because I testify of it, that the works thereof are evil." "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." "There is yet one man (said wicked Ahab to good Jehoshaphat) by whom we may inquire of the Lord: but I hate him; for he never prophesied good unto me, but always evil" ( Joh 3:20 ; 7:7 ; 15:19 ; 2Ch 18:7 ). But more particularly, the seven characters here described are all in the teeth of the spirit of the world, insomuch that such hearers of this discourse as breathed that spirit must have been startled, and had their whole system of thought and action rudely dashed. Poverty of spirit runs counter to the pride of men's heart; a pensive disposition, in the view of one's universal deficiencies before God, is ill relished by the callous, indifferent, laughing, self-satisfied world; a meek and quiet spirit, taking wrong, is regarded as pusillanimous, and rasps against the proud, resentful spirit of the world; that craving after spiritual blessings rebukes but too unpleasantly the lust of the flesh, the lust of the eye, and the pride of life; so does a merciful spirit the hard-heartedness of the world; purity of heart contrasts painfully with painted hypocrisy; and the peacemaker cannot easily be endured by the contentious, quarrelsome world. Thus does "righteousness" come to be "persecuted." But blessed are they who, in spite of this, dare to be righteous.

for theirs is the kingdom of heaven-- As this was the reward promised to the poor in spirit--the leading one of these seven beatitudes--of course it is the proper portion of such as are persecuted for exemplifying them.

11. Blessed are ye when men shall revile you-- or abuse you to your face, in opposition to backbiting. (See Mr 15:32 ).

and persecute you, and shall say all manner of evil against you, falsely, for my sake-- Observe this. He had before said, "for righteousness' sake." Here He identifies Himself and His cause with that of righteousness, binding up the cause of righteousness in the world with the reception of Himself. Would Moses, or David, or Isaiah, or Paul have so expressed themselves? Never. Doubtless they suffered for righteousness' sake. But to have called this "their sake," would, as every one feels, have been very unbecoming. Whereas He that speaks, being Righteousness incarnate (see Mr 1:24 ; Ac 3:14 ; Re 3:7 ), when He so speaks, speaks only like Himself.

12. Rejoice, and be exceeding glad-- "exult." In the corresponding passage of Luke ( Lu 6:22 , 23 ), where every indignity trying to flesh and blood is held forth as the probable lot of such as were faithful to Him, the word is even stronger than here: "leap," as if He would have their inward transport to overpower and absorb the sense of all these affronts and sufferings; nor will anything else do it.

for great is your reward in heaven: for so persecuted they the prophets which were before you:-- that is, "You do but serve yourselves heirs to their character and sufferings, and the reward will be common."