Mateus 5:1-4

DISCOURSE: 1288
THE BLESSEDNESS OF THE HUMBLE

Mateus 5:1. And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: and he opened his mouth, and taught them, saying, Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted.

THERE is no portion of the Holy Scriptures for which mankind at large express so great a reverence, as that which is called the Sermon on the Mount. Some exalt it in opposition to the rest of the sacred volume, and affirm, that we need not attend to any other part. This is certainly wrong, since every part of that blessed book is given by inspiration from God. On the other hand, there are some who would get rid of it altogether, by supposing that it was addressed to the Apostles only, and that common Christians have nothing to do with it. But these also do greatly err: for, not to mention that the Apostles were not yet chosen from among the disciples; the very declaration of St. Matthew, at the end of this discourse, shews that it was spoken to all the people [Note: Mateus 7:28.]. The multitudes being too numerous to be accommodated in any house or synagogue, our Lord went up into a mountain, and sat down after the custom of the Jewish teachers, in order to instruct them. Those disciples who were most eager for instruction, drew nigh unto him; whilst those who were more indifferent about it, contented themselves with remoter situations: but, for the benefit of all, “he opened his mouth” with peculiar solemnity, and taught them.

His design in this sermon, was to open to them the nature of that kingdom which he had before announced as about to be established, and to rescue the moral law from those false glosses which the Pharisees had put upon it. The people in general had an idea, that their Messiah should establish a temporal kingdom, under which they were to enjoy the highest privileges and blessings. To counteract this vain expectation, he tells them, that his subjects would be indeed most blessed; but that their character and blessedness were widely different from any thing that they supposed. They dreamed of riches and mirth; but the persons whom he pronounced blessed, were the poor and mournful.
To illustrate and confirm the declarations of our Lord, we shall inquire,

I. Who are depicted under these characters—

[Poverty of spirit, if viewed in all its extent, will include a variety of dispositions and feelings, which will more properly fall under our consideration in other parts of the Sermon on the Mount. On this account, we shall confine ourselves to one view of it, which, however, we consider as most appropriate and most important. It is thought by many, to import a disregard of riches and honours: but we consider it as designating a far more peculiar state of mind, not specified in any other part of this discourse [Note: The parallel passage in Lucas 6:20; Lucas 6:24. cannot be understood of worldly poverty or sorrow, but of that which is spiritual.]. What poverty is, we need not be told. That man is poor who is destitute of all things needful for the body. From hence we may collect what poverty of spirit is: it is a sense of utter want and helplessness in relation to the soul.

All men by nature are poor, because they are destitute of every thing that is good — — — But many who are in this state, are far enough from poverty of spirit; they think they are “rich, and increased with goods, and have need of nothing” — — — When they are become poor in spirit they are of a very different mind; they know that “they are wretched, and miserable, and poor, and blind, and naked.” They feel themselves altogether destitute of wisdom [Note: Jó 8:9; Jó 11:12. They feel their want of spiritual discernment, 1 Coríntios 2:14 and pray, Salmos 119:18.] — — — goodness [Note: Jó 40:4.Isaías 6:5; Isaías 64:6.] — — — strength [Note: João 15:5; 1 Coríntios 12:3; 2 Coríntios 3:5.] — — — and every good thing [Note: Romanos 7:18; Isaías 1:6.] — — —

Nearly allied to these are “they that mourn.” As poverty of spirit implies a sense of want and helplessness, so “mourning” implies a sense of guilt and corruption.

All men are guilty, and all corrupt — — — but, as in the former case, so in this, many are insensible of their state, and “think more highly of themselves than they ought to think.” Not so “the mourners in Zion:” they know their real character: they look back through their whole lives, and see that they have been altogether “alienated from God,” and have “lived without him in the world.” They see that their transgressions have been multiplied beyond the sands upon the seashore. They behold their iniquities set, as it were, in array against them; their rebellions against their God and Father — — — their contempt of Christ and his salvation — — — their resistance to all the motions of the Holy Spirit — — — the particular evils to which they have been more especially addicted — — — the evils that yet cleave to them, in spite of their better judgment, and repeated endeavours to east them off — — — the mixture that there is in all their principles—the defect in all their duties—and the iniquity even of their holiest actions—and, in the view of all these things, “they groan, being burthened;” they “blush and are confounded;” they “abhor themselves in dust and ashes;” they cry day and night, “O wretched man that I am! who shall deliver me?” It appears to them a miracle of mercy, that they are out of hell; and that too, not only for the transgressions of their former lives, but for the opposition which their flesh, or corrupt nature, is daily and hourly making to “the spirit,” or heavenly principle, which has been imparted to them [Note: Gálatas 5:17.].

These two characters, “the poor in spirit,” and “the mourners,” though distinguished in the text, are so nearly allied, that they are united by the prophet Isaiah [Note: Isaías 66:2.], and therefore are united by us. In fact, they are never separate: they always participate in each other’s feelings, and always are subjects of the same blessedness.

Let us, in the next place, inquire,]

II.

In what their blessedness consists—

Doubtless, to carnal eyes, there is little in such characters that can render them objects of envy: to a superficial observer, they appear rather to be in a most melancholy and pitiable condition. But they are truly blessed:

1. Their privileges are great—

[“The kingdom of heaven is theirs,”even that kingdom which Christ has established in the world, and maintains in the hearts of men. The blessings of that kingdom are precisely such as they want; and they are in the very state to which all those blessings are promised. The Lord Jesus Christ has come into the world, in order to seek and save them that were lost. In him is treasured up all that they can desire. “He is wisdom” to the blind, “righteousness” to the guilty, “sanctification” to the polluted, “redemption” to the enslaved [Note: 1 Coríntios 1:30.]. He addresses himself to the very persons who are thus mourning over their blind, naked, destitute condition; and bids them accept at his hands, “gold, that they may be enriched; raiment, that they may be clothed; and eye-salve, that they may see [Note: Apocalipse 3:17.].” To feel and to lament their need of these things, is all the qualification that he requires for the reception of them. To those who are insensible of their need he will impart nothing; but to the humble and contrite he will give more than they can either ask or think. Indeed the “kingdom of heaven” is theirs: they have not only a title to all its blessings, but an earnest of them already in their souls. Their poverty and contrition are evidences that the throne of Christ is already established in their hearts: and as certainly as they are made partakers of the kingdom of grace, so shall they in due time inherit the kingdom of glory.

And are not these persons justly called “happy [Note: μακάριοι.]?” Who are “happy, but they who have their unrighteousness forgiven, and their sin covered [Note: Salmos 32:1.]?” Who are happy, but they who have Christ for their friend, and heaven for their everlasting inheritance? — — —]

2. Their comforts are great also—

[Strange as it may appear, there is a comfort, an exceeding great comfort, in mourning for sin; insomuch that the true Christian reckons the seasons of his deepest humiliation among the happiest hours of his life. But view the penitent when applying to his soul the great and precious promises of the Gospel: feels he no comfort in this exercise? — — — View him when he obtains a glimpse of his Lord and Saviour, and a taste of his pardoning love: with what “unspeakable, and even glorified joy” is he filled! The admiration, the love, the gratitude which he feels on such occasions, sometimes overwhelm him; and he is silent, not for want of will, but for want of power, to declare what God has done for his soul — — — What views has he at times of that inheritance which is reserved for him! With what adoring thoughts does he contemplate it; with what ardent longings does he desire it; with what assured confidence does he expect it! — — — Yes, beloved; his poverty and mourning, so far from robbing him of these joys, are the means of obtaining, enhancing, and perpetuating them — — —
Tell me, then, whether these be not comforts far beyond all that the world can give? Yet these are but the beginnings of the Christian’s joy: for the cup which he but tastes of upon earth, he shall drink of to the full in heaven, where there are rivers of pleasure at God’s right hand for evermore.]

There are two descriptions of persons to whom we wish in few words to address this subject:
1.

To those who seek after happiness, but are not religious—

[How long shall it be ere ye shall be convinced of your error? Have ye not had ample proof that Solomon’s verdict respecting all worldly enjoyments is true? Have ye not found them to be “vanity and vexation of spirit?” Is there one amongst you that has found the creature to be any thing better than “a broken cistern?” We appeal to the aged, who have had leisure to reflect upon their past experience: we appeal even to the young in the midst of all their gaieties; have ye found in earthly things any solid and permanent satisfaction? have ye found a portion suited to the desires and capacities of your immortal souls? Go, ask the rich, the great, the gay, Are ye happy? They must all tell you, that “in the fulness of their sufficiency they are in straits [Note: Jó 20:22.].” Know ye then, that “God is the only fountain of living water:” in Christ only can ye “find rest for your souls.” Continue to seek happiness in the world, and you will only treasure up sorrow and disappointment: begin to seek it in the exercises of religion, and you will soon find that “her ways are ways of pleasantness, and all her paths are peace.”]

2. To those who seek after religion, but are not happy—

[Whence is this? Has our blessed Lord deceived us? Has he talked so much about the blessedness of being poor in spirit, and of mourning for sin, and is it all a delusion? No, surely: if you find not happiness in these exercises, it is because you do not engage in them aright. You either will not endure to think so meanly of yourselves as you ought, or you are making your own vileness a reason for distrusting the tender mercy of your God. The reverse of this must be your conduct. You must endeavour to get the most humiliating views of your own guilt and helplessness; and must make that a reason not for staying away from the Saviour, but for going to him. The more you feel your need of a physician, the more earnest you should be in your application to him; and the more will he be glorified in your salvation. Only follow his direction in going to him weary and heavy laden, and you shall soon experience the truth of his promise in finding rest unto your souls.

Peradventure there is some hidden abomination that you do not see, or will not part with. If so, it is no wonder that you are not happy: you may as well expect to be at case whilst thorns are festering in your flesh, as to be happy while sin is harboured in your souls. But if it be indeed so, that you are upright before God, and are seeking the Saviour with true humility of mind, and yet, through the present clouds that encompass you, you are not happy, God directs you to “stay yourself on him,” and gives you this word for your encouragement, that “light is sown for the righteous, and gladness for the upright in heart:” it is sown, though at present it be under the clods; and in due time it shall assuredly spring up in your souls: your “heaviness may endure for a night; but joy shall come in the morning.”]