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 spake 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 certainly they are) his glory, then the glory of the gospel is the glory that excels, for grace and truth came by Jesus Christ, 2 Cor. 3. 7. Heb. 12. 18. &c It was foretold of Zebulun and Issachar, two of the tribes of Galilee, (Deut 33. 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. 2. 2, 3. Mic 4. 1, 2.
III. The auditors were his disciples, who came unto him; came at his call, as appears by comparing Mark 3. 13. Luke 6. 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. 7. 28.) The people were astonished. No bounds were set about this mountain, to keep the people off, as were about mount Sinai; (Exod. 19. 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.
IV. The solemnity of his sermon is intimated in that word, when he was set. Christ preached many times occasionally, and by interlocutory discourses; but this was a set sermon, καθίσαντος αὐτοῦ, when he had placed himself so as to be best heard. He sat down as a Judge or Lawgiver. It intimates with what sedateness and composure of mind the things of God should be spoken and heard. He sat, that the scriptures might be fulfilled, (Mal. 3. 3.) He shall sit as a refiner, to purge away the dross, the corrupt doctrines of the sons of Levi. He sat as in the throne, judging right; (Ps. 9. 4.) for the word he spake shall judge us. That phrase, He opened his mouth, is only a Hebrew periphrasis of speaking, as Job 3. 1. Yet some think it intimates the solemnity of this discourse; the congregation being large, he raised his voice, and spake louder than usual. He had spoken long by his servants the prophets, and opened their mouths; (Ezek. 3. 27.—24. 27. 33. 22.) but now he opened his own, and spake with freedom, as one having authority. One of the ancients has this remark upon it; Christ taught much without opening his mouth, that is, by his holy and exemplary life; nay, he taught, when, being led as a lamb to the slaughter, he opened not his mouth; but now he opened his mouth, and taught, that the scriptures might be fulfilled, Prov. 8. 1, 2, 6. Doth not Wisdom cry—cry on the top of high places? And the opening of her lips shall be right things. He taught them, according to the promise, (Isa. 54. 13.) All thy children shall be taught of the Lord; for this purpose he had the tongue of the learned, (Isa. 53. 4. ) and the Spirit of the Lord, Isa. 61. 1. He taught them, what was the evil they should abhor, and what the good they should abide and abound in; for Christianity is not a matter of speculation, but is designed to regulate the temper of our minds and the tenour of our conversations; gospel-time is a time of reformation; (Heb. 9. 10.) and by the gospel we must be reformed, must be made good, must be made better. The truth, as it is in Jesus, is the truth which is according to godliness, Tit. 1. 1.
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 3. 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. 12. 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 of them happy makes them so; for those whom he blesses, are blessed indeed. The Old Testament ended with a curse, (Mal. 4. 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. 4. 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 and happy are they that are rich, and great, and honourable in the world; that spend their days in mirth, and their years in pleasure; that
