John was silenced, and that moved Jesus to go back to Galilee and take up His ministry there. His reason has been thought to have been the wish to avoid a similar fate, but He was safer from Herod in Jerusalem than in Capernaum, within reach of the tyrant's arm, stretched out from Tiberias close by, and the supposition is more probable, as well as more worthy, that a directly opposite motive impelled Him. The voice that had cried, 'After me cometh a greater than I,' was stifled in a dungeon. It was fitting that He, of whom John had spoken, should at once stand forth. There must be no interval between the ringing proclamation by the herald and the appearance of the king, lest men should say that one more hope had been dashed, and one more prophet proved a dreamer. And is there not a lesson for all times in the fact that when John is silenced, Jesus begins to speak? Is not the quenching of a light kindled to bear witness to the true Light, ever the occasion for that unkindled and unquenchable Light to burn the more brightly, though tear-dimmed eyes often fail to see it?

The choice of Capernaum as a residence suggested to Matthew Isaiah's prophecy, which he quotes freely, fusing into one sentence the geographical terms, in verse 15, which, in the Hebrew, are the close of one paragraph, and the prophecy in verse 16 which, in the Hebrew, begins another. The territory of Zabulon lay in what is now called Lower Galilee, stretching right across from the northern end of the Sea of Gennesaret to the coast of the Mediterranean, while that of Naphtali lay further north. 'The way of the sea' is here not the designation of another district, but a specification of those named in the preceding clauses, and may be rendered 'towards the sea,' while 'beyond Jordan' is the almost heathen territory on the east bank of the river, and 'Galilee of the Gentiles' is the general name for all three, the two tribal territories and the trans-Jordanic district. These are all smelted into one designation, 'the people which sat in darkness,' and thus the whole of verse 15 and the first clause of verse 16 make the nominative of the verb 'saw.' There is something very impressive in that long-drawn-out acc.u.mulation of geographical names, and in their being all ma.s.sed in the one sad description of their inert darkness, and then equally ma.s.sed as seeing the great light that springs up. The intense pathos of that description and its sad truth to experience should not be unnoticed.

They sit in the dark--the att.i.tude of listless languor and constrained inaction, too true an emblem of the paralysis which falls on all the highest activities of the spirit, if the light from G.o.d has been quenched. It is only wild beasts that are active in the night. The lower parts of man's nature may work energetically in that darkness, but all that makes his glory is torpid in it. Christ's light has been the great impulse to progress. Races without it sit and do not march. But that is not all, for the sad picture is sketched again with blacker shadows in the next clause, which subst.i.tutes for 'darkness' the still more tragic words, 'the region and shadow of death.' The realm of darkness is the region of death. That dread figure is the lord of it, and, grimly enough, its very intensity of blackness has power to throw a shadow even there where there is no light, and to deepen the gloom. The second clause advances on the first in another respect, for while the former spoke only of 'seeing' the light, the latter tells of the blessed suddenness with which it 'sprung up.' The one clause speaks of the human perception, the other of the divine revelation which precedes it and makes it possible.

But had Matthew any right to see in Jesus' Galilean ministry the fulfilment of a prophecy which, as spoken, was simply a promise that the northern parts of Israel which, by geographical position, had to bear the first and worst brunt of a.s.syrian invasion, should have deliverance from the oppressor? Yes; for Isaiah's vision of the light rising on Israel, crushed beneath foreign oppression, was based on a distinctly Messianic prediction. It was because Messiah should come that he expected a.s.syria to be flung off and Israel to be set free, and he was right in the expectation, for though the Messiah did not come visibly then, His coming was the guarantee, and in some sense the cause, of Israel's deliverance. Nor was Matthew less right in seeing in that earlier deliverance but a germinant accomplishment of the prophecy, which, by its very transiency, outwardness, and incompleteness, pointed onwards to a better spring of the Light, and a fuller deliverance from a murkier darkness and a more mortal death. 'The life was the light of men,' the teacher of all knowledge of G.o.d, the source of all light of true joy, the giver of all light of white purity, and He has risen on a world sitting in darkness that all men may walk in the light, and be children of the light.

THE EARLY WELCOME AND THE FIRST MINISTERS OF THE KING

'From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand. 18. And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. 19. And He saith unto them, Follow Me, and I will make you fishers of men.

20. And they straightway left their nets, and followed Him. 21. And going on from thence, He saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets: and He called them. 22. And they immediately left the ship and their father, and followed Him. 23. And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. 24. And His fame went throughout all Syria: and they brought unto Him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and He healed them. 25. And there followed Him great mult.i.tudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.'--MATT. iv. 17-25.

In these verses we have a summary of our Lord's early Galilean ministry. The events are so presented and combined as to give an impression as of a triumphal progress of the newly anointed monarch. He sweeps through the northern regions, everywhere exercising the twofold office of teaching and healing, and everywhere followed by eager crowds.

This joyous burst of the new power, like some strong fountain leaping into the sunshine, and this rush of popular enthusiasm, are meant to heighten the impression of the subsequent hostility of the people. The King welcomed at first is crucified at last. It was 'roses, roses, all the way' in these early days, but they withered soon. There are three points in these verses: the King acting as His own herald; the King calling His first servants; and the King wielding His power and welcomed by His subjects.

I. In verse 17 we have a striking picture of the King as His own herald.

The word rendered 'preach' of course means, literally, to proclaim as a herald does. It is remarkable that this earliest phase of our Lord's teaching is described in the same words as John's preaching. The stern voice was silenced. Instead of the free wilderness, John had now the gloomy walls of Machaeus for the bound of his activity. But Jesus takes up his message, though with a difference. The severe imagery of the axe, the fan, the fire, is not repeated, as it would seem. Sterner words than John's could fall hot from the lips into which grace was poured; but the time for these was not yet come. It may seem singular that Christ should have spoken of the kingdom, and been silent concerning the King. But such silence was only of a piece with the reticence which marked His whole teaching, and was a sign of His wise adaptation of His words to the capacity of His hearers, as well as of His lowliness. He veiled His royalty by deigning to be His own herald; by subst.i.tuting the proclamation of the abstract, the kingdom, for the concrete, the King; by seeming to careless hearers to be but the continuer of the forerunner's message; by the simple, remote region which He chose for His earliest work. The belief that the kingdom was at hand was equally necessary, and repentance equally indispensable as preparation for it, whoever the King might be. The same law of congruity between message and hearers, which He enjoined on His followers, when He bade them be careful where they flung their pearls, and which governed His own fullest final revelations to His truest friends, when He said, 'I have yet many things to say unto you, but ye cannot carry them now,' moulded His first words to the excited but ignorant crowds.

II. The King's mandate summoning His servants. The call of the first four disciples is so told as to make prominent these points: the brotherhood of the two pairs; their occupation at the moment of their call; the brief, authoritative word of Christ; His invest.i.ture of them with new functions, which yet in some sense were the prolongation of the old; their unhesitating, instantaneous obedience and willing abandonment of their all. These points all help the impression of regal power, and do something to explain the nature of the kingdom and the heart of the King. Matthew does not seem to have known of the previous intercourse of the four with Jesus, as recorded In John 1. His narrative, taken alone, would lay stress on the strange influence wielded by Jesus over these busy fishermen. But that influence is no less remarkable, and becomes more explicable, on taking John's supplemental account into consideration. It tells us that one brother of each pair--namely Andrew, and probably John--had sought Jesus on the Baptist's testimony, and in that never-to-be-forgotten night had acquired the conviction that He was the King of Israel. It tells us, too, that Andrew first found his own brother, Simon; from which we may infer that the other one of the two next found his brother James, and that each brought his own brother to Jesus. The bond of discipleship was then riveted. But apparently, when Jesus went up to Jerusalem on that first journey recorded only in John's Gospel, the four went back to their fishing, and waited for His further call. It came in the manner which Matthew describes. The background, which John enables us to fill in, shows us that their following was no sudden blind impulse, but the deliberate surrender of men who knew well what they were doing, though they had not fathomed the whole truth as to His kingdom and their place in it. They knew, at any rate, that He was the Messiah and that they were called by a voice, which they ought to obey, to be His soldiers and partisans. They could not but know that the call meant danger, hardship, conflict. They rallied to the call, as soldiers might when the commander honours them by reading out their names, as picked for leaders of the storming-party.

Was this the same incident which St. Luke narrates as following the first miraculous draught of fishes? That is one of the difficulties in harmonising the synoptic narratives which will always divide opinions.

On the whole, I incline to think it most natural to answer 'no.' The reasons would take us too far afield. But accepting that view, we may note through how many stages Jesus led this group of His disciples before they were fully recognised as apostles. First there was their attachment to Him as disciples, which in no degree interfered with their trade. Then came this call to more close attendance on Him, which, however, was probably still somewhat intermittent. Then followed the call recorded by Luke, which finally tore them from their homes; and, last of all, their appointment as apostles. At each stage they 'might have had opportunity to have returned.' Their vocation in the kingdom dawns on them slowly. They and we are led on, by little and little and little, to posts and tasks of which we do not dream at the beginning.

Duty opens before the docile heart bit by bit. Abram is led to Harran, and only there learns his ultimate destination. Obedience is rewarded by the summons to more complete surrender, which is also fuller possession of Him for whom the surrender is made.

'The word of a king is with power.' Christ's call is authoritative in its brevity. All duty lies in 'Come ye after Me.' He does not need to use arguments. From the very first this meek and lowly man a.s.sumes a tone which on other lips we call arrogant. His style is royal. His mouth is autocratic. He knows that He has the right to command. And, strangely enough, the world admits the right, and finds nothing unworthy of His meekness--a meekness of which He was fully conscious, which is another paradox--in this unconditional claim of absolute submission to his curt orders. What is the explanation of this tone of authority? How comes it that the kingdom which is liberty is, from its very foundation, an absolute despotism? That same peremptory summons reaches beyond these four fishermen to us all. They were the first to hear it, and continued to hold pre-eminence among the disciples, for they make up the first group of the three quaternions into which the list of the apostles is always divided. But the very same voice speaks to us, and we are as truly summoned by the King to be His servants and soldiers as were they.

Their prompt self-surrendering response is the witness of the power over their hearts which Jesus had won. The one pair of brothers left their nets floating in the water; the other left their father with the mesh and the twine in his old hands. It was not much wealth to leave. But he surrenders much who surrenders all, however little that all may be; and he surrenders nothing who keeps back anything. One sweet portion of their earthly happiness He left them to enjoy, heightened by discipleship, for each had his brother by his side, and natural affection was enn.o.bled by common faith and service. If Zebedee was left, John still had James. True, Herod's sword cut their union asunder, and James died first, and John last, of the twelve; but years of happy brotherhood were to come before then. So both the surrender which outwardly gives up possessions or friends, and that which keeps them, sanctified by being held and used as for and from Him, were exemplified in the swift obedience of these four to the call of the King.

'I will make you fishers of men.' That shows a kindly wish to make as little as may be of the change of occupation. Their old craft is to be theirs still, only in n.o.bler form. The patience, the brave facing of the storm and the night, the observance of the indications which taught where to cast, the perseverance which toiled all night though not a fin glistened in the net, would all find place in their new career. Nor are these words less royal than was the call. They contain profound hints as to the nature of the kingdom which could scarcely be apprehended at first. But this at least would be clear, that Jesus summoned them to service, to gather in men out of the dreary waves of worldly care and toil into a kingdom of stable rest, and that by summoning them to service He endowed them with power. So He does still. All whom He summons to follow Him are meant by Him to be fishers of men. It was not as apostles, but as simple disciples, that these four received this charge and ability. The same command and fitness are given to all Christians. Following Christ, surrender, the obligation of effort to win others, capacity to do so, belong to all the subjects of Christ's kingdom.

III. The triumphal progress of the King. Our evangelist evidently ma.s.ses together without regard to chronological order the broad features of the early Galilean ministry. He paints it as a time of joyful activity, of universal recognition, of swift and far-spreading fame. We do not exaggerate the impression of victorious publicity which they give, when we call these closing verses the record of the King's triumphal progress through His dominions. Observe the reiterated use of 'all,'--all Galilee, all manner of sickness and all manner of disease, all Syria, all that were sick. Matthew labours to convey the feeling of universal stir and wide-reaching, 'full-throated' welcome. Observe, too, that the activity of Christ is confined to Galilee, but the fame of Him crosses the border into heathendom. The King stays on His own territory, but He conquers beyond the frontier. Syria and the mostly heathen Decapolis, and Peraea ('beyond Jordan'), are moved. The odour of the ointment not only fills the house, but enriches the scentless outside air. The prophecy contained in the coming of the Magi is beginning to be fulfilled. From its first preaching, the kingdom is diffusive. Note, too, the contrast between John's ministry and Christ's, in that the former stayed in one spot, and the crowds had to go out to him, while the very genius of Christ's mission expressed itself in that this shepherd king sought the sad and sick, and 'went about in all Galilee.'

Observe, too, that He teaches and preaches the good news of the kingdom, before He heals. John's proclamation of the kingdom had been so charged with threatenings and mingled with fire that it could scarcely be called a 'gospel'; but here that joyous word, used for the first time, is in place. As the tidings came from Christ's lips, they were good tidings, and to proclaim them was His first task. The miracles of healing came second. They were not 'the bell before the sermon,' but the benediction after it. They flowed from Christ in rich abundance. The eager receptiveness of the people, ignorant as it was, was greater then than ever afterwards. Therefore the flow of miraculous power was more unimpeded. But it may be questioned whether we generally have an adequate notion of the immense number of Christ's miracles. Those recorded are but a small proportion of those done. There were more grapes in the vineyards of Eshcol than the messengers brought in evidence to the camp. Our Lord's miracles are told by units; they seem to have been wrought by scores. These early ones were not only attestations of His claim to be the King, but ill.u.s.trations of the nature of His kingdom He had conquered and bound the strong man, and now He was 'spoiling his house.' They were parables of His higher work on men's souls, which He comes to cleanse from the oppression of demons, from the foamings of epilepsy, from impotence as to doing right. They were tokens of the inexhaustible fountain of power, and of the swift and equally inexhaustible treasures of sympathy, which dwelt in Him. They were His first trophies in His holy war, His first gifts to His subjects.

Thus compa.s.sed with enthusiasm, and shedding on the wearied new hopes, and on the sick unwonted health, and stirring in sluggish souls some aspirations that greatened and inspired, the King appeared. But no illusions deceived His calm prescience. From the beginning He knew the path which stretched before Him; and while the transient loyalty of the ignorant shouted hosannas around His steps, He saw the cross at the end, and the sight did not make Him falter.

THE NEW SINAI

'And seeing the mult.i.tudes, 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 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 G.o.d. 9. Blessed are the peacemakers: for they shall be called the children of G.o.d, 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. 13. Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be oast out, and to be trodden under foot of men. 14. Ye are the light of the world.

A city that is set on an hill cannot be hid. 15. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.'--MATT. v. 1-16.

An unnamed mountain somewhere on the Sea of Galilee is the Sinai of the new covenant. The contrast between the savage desolation of the wilderness and the smiling beauty of the sunny slope near the haunts of men symbolises the contrast in the genius of the two codes, given from each. There G.o.d came down in majesty, and the cloud hid Him from the people's gaze; here Jesus sits amidst His followers, G.o.d with us. The King proclaims the fundamental laws of His kingdom, and reveals much of its nature by the fact that He begins by describing the characteristics of its subjects, as well as by the fact that the description is cast in the form of beat.i.tudes.

We must leave unsettled the question as to the relation between the Sermon on the Mount and the shorter edition of part of it given by Luke, only pointing out that in this first part of Matthew's Gospel we are evidently presented with general summaries; as, for example, the summary of the Galilean ministry in the previous verses, and the grand procession of miracles which follows in chapters viii. and ix. It is therefore no violent supposition that here too the evangelist has brought together, as specimens of our Lord's preaching, words which were not all spoken at the same time. His description of the Galilean ministry in ch. iv. 23, as 'teaching' and 'healing,' governs the arrangement of his materials from chapter v. to the end of chapter ix.

First comes the sermon, then the miracles follow.

The Beat.i.tudes, as a whole, are a set of paradoxes to the 'mind of the flesh.' They were meant to tear away the foolish illusions of the mult.i.tude as to the nature of the kingdom; and they must have disgusted and turned back many would-be sharers in it. They are like a dash of cold water on the fiery, impure enthusiasms which were eager for a kingdom of gross delights and vulgar conquest. And, no doubt, Jesus intended them to act like Gideon's test, and to sift out those whose appet.i.te for carnal good was uppermost. But they were tests simply because they embodied everlasting truths as to the characters of His subjects. Our narrow s.p.a.ce allows of only the most superficial treatment of these deep words.

I. The foundation of all is laid in poverty of spirit. The word rendered 'poor' does not only signify one in a condition of want, but rather one who is aware of the condition, and seeks relief. If we may refer to Latin words here, it is mendicus rather than _pauper_, a beggar rather than a poor man, who is meant. So that to be poor in spirit is to be in inmost reality conscious of need, of emptiness, of dependence on G.o.d, of demerit; the true estimate of self, as blind, evil, weak, is intended; the characteristic tone of feeling pointed to is self-abnegation, like that of the publican smiting his breast, or that of the disease-weakened, hunger-tortured prodigal, or that of the once self-righteous Paul, 'O wretched man that I am!' People who do not like evangelical teaching sometimes say, 'Give me the Sermon on the Mount.'

So say I. Only let us take all of it; and if we do, we shall come, as we shall have frequent occasion to point out, in subsequent pa.s.sages, to something uncommonly like the evangelical theology to which it is sometimes set up as ant.i.thetic. For Christ begins His portraiture of a citizen of the kingdom with the consciousness of want and sin. All the rest of the morality of the Sermon is founded on this. It is the root of all that is heavenly and divine in character. So this teaching is dead against the modern pagan doctrine of self-reliance, and really embodies the very principle for the supposed omission of which some folk like this Sermon; namely, that our proud self-confidence must be broken down before G.o.d can do any good with us, or we can enter His kingdom.

The promises attached to the Beat.i.tudes are in each case the results which flow from the quality, rather than the rewards arbitrarily given for it. So here, the possession of the kingdom comes by consequence from poverty of spirit. Of course, such a kingdom as could be so inherited was the opposite of that which the narrow and fleshly nationalism of the Jews wanted, and these first words must have cooled many incipient disciples. The 'kingdom of heaven' is the rule of G.o.d through Christ. It is present wherever wills bow to Him; it is future, as to complete realisation, in the heaven from which it comes, and to which, like its King, it belongs even while on earth. Obviously, its subjects can only be those who feel their dependence, and in poverty of spirit have cast off self-will and self-reliance. 'Theirs is the kingdom' does not mean 'they shall rule,' but 'of them shall be its subjects.' True, they shall rule in the perfected form of it; but the first, and in a real sense the only, blessedness is to obey G.o.d; and that blessedness can only come when we have learned poverty of spirit, because we see ourselves as in need of all things.

II. Each Beat.i.tude springs from the preceding, and all twined together make an ornament of grace upon the neck, a chain of jewels. The second sounds a more violent paradox than even the first. Sorrowing is blessed.

This, of course, cannot mean mere sorrow as such. That may or may not be a blessing. Grief makes men worse quite as often as it makes them better. Its waves often flow over us like the sea over marshes, leaving them as salt and barren as it found them. Nor is sorrow always sure of comfort. We must necessarily understand the word here so as to bring it into harmony with the context, and link it with the former Beat.i.tude as flowing from it, as well as with the succeeding. The only intelligible explanation is that this sorrow arises from the contemplation of the same facts concerning self as lead to poverty of spirit, and is, in fact, the emotional side of the same disposition. He who takes the true measure of himself cannot but sorrow over the frightful gulf between what he should and might be and what he is, for he knows that there is more than misfortune or unavoidable creatural weakness at work. The grim reality of sin has to be reckoned in. Personal responsibility and guilt are facts. The soul that has once seen its own past as it is, and looked steadily down into the depths of its own being, cannot choose but 'mourn.' Such contrition underlies all moral progress. The ethical teaching of the Sermon on the Mount puts these two, poverty of spirit and tears for sin, at the foundation. Do its admirers lay that fact to heart? This is Christ's account of discipleship. We have to creep through a narrow gate, which we shall not pa.s.s but on our knees and leaving all our treasures outside. But once through, we are in a great temple with far-reaching aisles and lofty roof. Such sorrow is sure of comfort. Other sorrow is not. The comfort it needs is the a.s.surance of forgiveness and cleansing, and that a.s.surance has never been sought from the King in vain. The comfort is filtered to us in drops here; it pours in a flood hereafter. Blessed the sorrow which leads to experience of the tender touch of the hand that wipes away tears from the face, and plucks evil from the heart! Blessed the mourning, which prepares for the festal garland and the oil of gladness and the robe of praise, instead of ashes on the head and sackcloth on the spirit!

III. Meekness here seems to be considered princ.i.p.ally as exercised to men, and it thus const.i.tutes the first of the social virtues, which henceforward alternate with those having exclusive reference to G.o.d. It is the grace which opposes patient gentleness to hatred, injury, or antagonism. The prominence given to it in Christ's teaching is one of the peculiarities of Christian morals, and is a standing condemnation of much so-called Christianity. Pride and anger and self-a.s.sertion and retaliation flaunt in fine names, and are called manly virtues. Meekness is smiled at, or trampled on, and the men who exercise it are called 'Quakers' and 'poor-spirited' and 'chicken-hearted' and the like. Social life among us is in flagrant contradiction of this Beat.i.tude; and as for national life, all 'Christian nations' agree that to apply Christ's precept to it would be absurd and suicidal. He said that the meek should inherit the earth; statesmen say that the only way to keep a country is to be armed to the teeth, and let no man insult its flag with impunity.

There does not seem much room for 'a spirited foreign policy' or for 'proper regard to one's own dignity' inside this Beat.i.tude, does there?

But notice that this meekness naturally follows the preceding dispositions. He who knows himself and has learned the depth of his own evil will not be swift to blaze up at slights or wrongs. The true meekness is not mere natural disposition, but the direct outcome of poverty of spirit and the consequent sorrow. So, it is a test of their reality. Many a man will indulge in confessions of sin, and crackle up in sputtering heat of indignation at some slight or offence. If he does, his lowly words have had little meaning, and the benediction of these promises will come scantily to his heart.

Does Christ mean merely to say that meek men will acquire landed properly? Is there not a present inheritance of the earth by them, though they may not own a foot of it? They have the world who enjoy it, whom it helps nearer G.o.d, who see Him in it, to whom it is the field for service and the means for growing character. But in the future the kingdom of heaven will be a kingdom of the earth, and the meek saints shall reign with the King who is meek and lowly of heart.

IV. Righteousness is conformity to the will of G.o.d, or moral perfection.

Hunger and thirst are energetic metaphors for pa.s.sionate desire, and imply that righteousness is the true nourishment of the Spirit. Every longing of a n.o.ble spirit is blessed. Aspiration after the unreached is the salt of all lofty life. It is better to be conscious of want than to be content. There are hungers which are all unblessed, greedy appet.i.tes for the swine's husks, which are misery when unsatisfied, and disgust when satiated. But we are meant to be righteous, and shall not in vain desire to be so. G.o.d never sends mouths but He sends meat to fill them.

Such longings prophesy their fruition.

Notice that this hunger follows the experience of the former Beat.i.tudes.

It is the issue of poverty of spirit and of that blessed sorrow.

Observe, too, that the desire after, and not the possession or achievement of, righteousness is blessed. Is not this the first hint of the Christian teaching that we do not work out or win but receive it?

G.o.d gives it. Our att.i.tude towards that gift should be earnest longing.

Such a blessed hungerer shall 'receive ... righteousness from the G.o.d of his salvation.' The certainty that he will do so rests at last on the faithfulness of G.o.d, who cannot but respond to all desires which He inspires. They are premonitions of His purposes, like rosy clouds that run before the chariot of the sunrise. The desire to be righteous is already righteousness in heart and will, and reveals the true bent of the soul. Its realisation in life is a question of time. The progressive fulfilment here points to completeness in heaven, when we shall behold His face in righteousness, and be satisfied when we awake in His likeness.

V. Again we have a grace which is exercised to men. Mercy is more than meekness. That implied opposition, and was largely negative. This does not regard the conduct of others at all, and is really love in exercise to the needy, especially the unworthy. It embraces pity, charitable forbearance, beneficence, and is revealed in acts, in words, in tears.

It is blessed in itself. A life of selfishness is h.e.l.l; a life of mercy is sweet with some savour of heaven. It is the consequence of mercy received from G.o.d. Poverty of spirit, sorrow, hunger after righteousness bring deep experiences of G.o.d's gentle forbearance and bestowing love, and will make us like Him in proportion as they are real. Our mercifulness, then, is a reflection from His. His ought to be the measure and pattern of ours in depth, scope, extent of self-sacrifice, and freeness of its gifts. A stringent requirement!

Our exercise of mercy is the condition of our receiving it. On the whole, the world gives us back, as a mirror does, the reflection of our own faces; and merciful men generally get what they give. But that is a law with many exceptions, and Jesus means more than that. Merciful men get mercy from G.o.d--not, of course, that we deserve mercy by being merciful. That is a contradiction in terms; for mercy is precisely that which we do not deserve. The place of mercy in this series shows that Jesus regarded it as the consequence, not the cause, of our experience of G.o.d's mercy. But He teaches over and over again that a hard, unmerciful heart forfeits the divine mercy. It does so, because such a disposition tends to obscure the very state of mind to which alone G.o.d's mercy can be given. Such a man must have forgotten his poverty and sorrow, his longings and their rich reward, and so must have, for the time, pa.s.sed from the place where he can take in G.o.d's gift. A life inconsistent with Christian motives will rob a Christian of Christian privileges. The hand on his brother's throat destroys the servant's own forgiveness. He cannot be at once a rapacious creditor and a discharged bankrupt.

VI. If detached from its connection, there is little blessedness in the next Beat.i.tude. What is the use of telling us how happy purity of heart will make us? It only provokes the despairing question, 'And how am I to be pure?' But when we set this word in its place here, it does bring hope. For it teaches that purity is the result of all that has gone before, and comes from that purifying which is the sure answer of G.o.d to our poverty, mourning, and longing. Such purity is plainly progressive, and as it increases, so does the vision of G.o.d grow. The more the gla.s.ses of the telescope are cleansed, the brighter does the great star shine to the gazer. 'No man hath seen G.o.d,' nor can see Him, either amid the mists of earth or in the cloudless sky of heaven, if by seeing we mean perceiving by sense, or full, direct comprehension by spirit.

But seeing Him is possible even now, if by it we understand the knowledge of His character, the a.s.surance of His presence, the sense of communion with Him. Our earthly consciousness of G.o.d may become so clear, direct, real, and certain, that it deserves the name of vision.

Such blessed intuition of Him is the prerogative of those whose hearts Christ has cleansed, and whose inward eye is therefore able to behold G.o.d, because it is like Him. 'Unless the eye were sunlike, how could it see the sun?' We can blind ourselves to Him, by wallowing in filth.

Impurity unfits for seeing purity. Swedenborg profoundly said that the wicked see only blackness where the sun is.

Like all these Beat.i.tudes, this has a double fulfilment, as the kingdom has two stages of here and hereafter. Purity of heart is the condition of the vision of G.o.d in heaven. Without holiness, 'no man shall see the Lord.' The sight makes us pure, and purity makes us see. Thus heaven will be a state of ever-increasing, reciprocally acting sight and holiness. Like Him because we see Him, we shall see Him more because we have a.s.similated what we see, as the sunshine opens the petals, and tints the flower with its own colours the more deeply, the wider it opens.

VII. Once more we have the alternation of a grace exercised to men. If we give due weight to the order of these Beat.i.tudes, we shall feel that Christ's peacemaker must be something more than a mere composer of men's quarrels. For he has to be trained by all the preceding experiences, and has to be emptied of self, penitent, hungering for and filled with righteousness, and therefore pure in heart as well as, in regard to men, meek and merciful, ere he can hope to fill this part. That apprenticeship deepens the conception of the peace which Christ's subjects are to diffuse. It is, first and chiefly, the peace which enters the soul that has traversed all these stages; that is to say, the Christian peacemaker is first to seek to bring about peace between men and G.o.d, by beseeching them to be reconciled to Him, and then afterwards, as a consequence of this, is to seek to diffuse through all human relations the blessed unity and amity which flow most surely from the common possession of the peace of G.o.d. Of course, the relation which the subjects of the true King bear to all wars and fightings, to all discord and strife, is not excluded, but is grounded on this deeper meaning. The centuries that have pa.s.sed since the words were spoken, have not yet brought up the Christian conscience to the full perception of their meaning and obligation. Too many of us still believe that 'great doors and effectual' can be blown open with gunpowder, and regard this Beat.i.tude as a counsel of perfection, rather than as one of the fundamental laws of the kingdom.

The Christian who moves thus among men seeking to diffuse everywhere the peace with G.o.d which fills his own soul, and the peace with all men which they only who have the higher peace can preserve unbroken in their quiet, meek hearts, will be more or less recognised as G.o.d-like by men, and will have in his own heart the witness that he is called by G.o.d His child. He will bear visibly the image of his Father, and will hear the voice that speaks to him too as unto a son.

VIII. The last Beat.i.tude crowns all the paradoxes of the series with what sounds to flesh as a stark contradiction. The persecuted are blessed. The previous seven sayings have perfected the portraiture of what a child of the kingdom is to be. This appends a calm prophecy, which must have shattered many a rosy dream among the listeners, of what his reception by the world will certainly turn out. Jesus is not summoning men to dominion, honour, and victory; but to scorn and suffering. His own crown, He knew, was first to be twisted of thorns, and copies of it were to wound His followers' brows. Yet even that fate was blessed; for to suffer for righteousness, which is to suffer for Him, brings elevation of spirit, a solemn joy, secret supplies of strength, and sweet intimacies of communion else unknown. The n.o.ble army of martyrs rose before His thoughts as He spoke; and now, eighteen hundred years after, heaven is crowded with those who by axe and stake and gibbet have entered there. 'The glory dies not, and the grief is past.' They stoop from their thrones to witness to us that Christ is true, and that the light affliction has wrought an eternal weight of glory.

THE FIRST BEAt.i.tUDE

'Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.'--MATT. v. 2.

'Ye are not come unto the mount that burned with fire, nor unto the sound of a trumpet, and the voice of "awful" words.' With such accompaniments the old law was promulgated, but here, in this Sermon on the Mount, as it is called, the laws of the Kingdom are proclaimed by the King Himself; and He does not lay them down with the sternness of those written on tables of stone. No rigid 'thou shalt' compels, no iron 'thou shalt not' forbids; but each precept is linked with a blessing, and every characteristic that is required is enforced by the thought that it contributes to our highest good. It fitted well Christ's character and the lips 'into which grace is poured,' that He spake His laws under the guise of these Beat.i.tudes.