The following is a classic sermon by C.H. Spurgeon giving an overview of
the
Beatitudes taught by Jesus Christ. In subsequent sermons he preaches about
the specifics of them but in this sermon he is giving an overview and how
they relate in the life of the Christian.
May God bless,
Carl
my website -- http://www.nettally.com/saints/
my blog -- http://www.anniemayhem.com/cgi-bin/wordpress/
---
The Beatitudes
by C.H. Spurgeon
"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 their's is the kingdom of
heaven. Blessed are they that mourn: for they shall be comforted. Blessed
are the meek: for they shall inherit the earth. Blessed are they which do
hunger and thirst after righteousness: for they shall be filled. Blessed
are
the merciful: for they shall obtain mercy. Blessed are the pure in heart:
for they shall see God. Blessed are the peacemakers: for they shall be
called the children of God. Blessed are they which are persecuted for
righteousness' sake: for their's is the kingdom of heaven. Blessed are ye,
when men shall revile you, and persecute you, and shall say all manner of
evil against you falsely, for my sake. Rejoice, and be exceeding glad: for
great is your reward in heaven: for so persecuted they the prophets which
were before you."-Matt 5:1-12.
One enjoys a sermon all the better for knowing something of the preacher.
It
is natural that, like John in Patmos, we should turn to see the voice
which
spake with us. Turn hither then, and learn that the Christ of God is the
Preacher of the Sermon on the mount. He who delivered the Beatitudes was
not
only the Prince of preachers, but he was beyond all others qualified to
discourse upon the subject which he had chosen. Jesus the Saviour was best
able to answer the question, "Who are the saved?" Being him self the
ever-blessed Son of God, and the channel of blessings, he was best able to
inform us who are indeed the blessed of the Father. As Judge, it will be
his
office to divide the blessed from the accursed at the last, and therefore
it
is most meet that in gospel majesty he should declare the principle of
that
judgment, that all men may be forewarned.
Do not fall into the mistake of supposing that the opening verses of the
Sermon on the mount set forth how we are to be saved, or you may cause
your
soul to stumble. You will find the fullest light upon that matter in other
parts of our Lord's teaching, but here he discourses upon the question,
"Who
are the saved?" or, "What are the marks and evidences of a work of grace
in
the soul?" Who should know the saved so well as the Saviour does? The
shepherd best discerns his own sheep, and the Lord himself alone knoweth
infallibly them that are his. We may regard the marks of the blessed ones
here given as being the sure witness of truth, for they are given by him
who
cannot err, who cannot be deceived, and who, as their Redeemer, knows his
own. The Beatitudes derive much of their weight from the wisdom and glory
of
him who pronounced them; and, therefore, at the outset your attention is
called thereto. Lange says that "man is the mouth of creation, and Jesus
is
the mouth of humanity;" but we prefer, in this place, to think of Jesus as
the mouth of Deity, and to receive his every word as girt with infinite
power.
The occasion of this sermon is noteworthy; it was delivered when our Lord
is
described as "seeing the multitudes." He waited until the congregation
around him had reached its largest size, and was most impressed with his
miracles, and then he took the tide at its flood, as every wise man
should.
The sight of a vast concourse of people ought always to move us to pity,
for
it represents a mass of ignorance, sorrow, sin, and necessity, far too
great
for us to estimate. The Saviour looked upon the people with an omniscient
eye, which saw all their sad condition; he saw the multitudes in an
emphatic
sense, and his soul was stirred within him at the sight. His was not the
transient tear of Xerxes when he thought on the death of his armed
myriads,
but it was practical sympathy with the hosts of mankind. No one cared for
them, they were like sheep without a shepherd, or like shocks of wheat
ready
to shale out for want of harvest-men to gather them in. Jesus therefore
hastened to the rescue. He noticed, no doubt with pleasure, the eagerness
of
the crowd to hear, and this drew him on to speak. A writer quoted in the
"Catena Aurea" has well said, "Every man in his own trade or profession
rejoices when he sees an op****tunity of exercising it; the carpenter, if
he
sees a goodly tree, desires to have it felled, that he may employ his
skill
on it; and even so the preacher, when he sees a great congregation, his
heart rejoices, and he is glad of the occasion to teach." If men become
negligent of hearing, and our audience dwindles down to a handful, it will
be a great distress to us if we have to remember that, when the many were
anxious to hear, we were not diligent to preach to them. He who will not
reap when the fields are white unto the harvest, will have only himself to
blame if in other seasons he is unable to fill his arms with sheaves.
Op****tunities should be promptly used whenever the Lord puts them in our
way. It is good fi****ng where there are plenty of fish, and when the birds
flock around the fowler it is time for him to spread his nets.
The place from which these blessings were delivered is next worthy of
notice: "Seeing the multitudes, he went up into a mountain" Matt 5:1.
Whether or not the chosen mount was that which is now known as the Horns
of
Hattim, is not a point which it falls in our way to contest; that he
ascended an elevation is enough for our purpose. Of course, this would be
mainly because of the accommodation which the open hill-side would afford
to
the people, and the readiness with which, upon some jutting crag, the
preacher might sit down, and be both heard and seen; but we believe the
chosen place of meeting had also its instruction. Exalted doctrine might
well be symbolized by an ascent to the mount; at any rate, let every
minister feel that he should ascend in spirit when he is about to descant
upon the lofty themes of the gospel. A doctrine which could not be hid,
and
which would produce a Church comparable to a city set on a hill, fitly
began
to be proclaimed from a conspicuous place. A crypt or cavern would have
been
out of all character for a message which is to be published upon the
housetops, and preached to every creature under heaven.
Besides, mountains have always been associated with distinct eras in the
history of the people of God; Mount Sinai is sacred to the law, and mount
Zion symbolical of the Church. Galaxy was also in due time to be connected
with redemption, and the mount of Olives with the ascension of our risen
Lord. It was meet therefore, that the opening of the Redeemer's ministry
should be connected with a mount such as "the hill of the Beatitudes." It
was from a mountain that God proclaimed the law, it is on a mountain that
Jesus expounds it. Thank God, it was not a mount around which bounds had
to
be placed; it was not the mount which burned with fire, from which Israel
retired in fear. It was, doubtless, a mount all carpeted with grass, and
dainty with fair flowers, upon whose side the olive and fig flourished in
abundance, save, where the rocks pushed upward through the sod, and
eagerly
invited their Lord to honour them by making them his pulpit and throne.
May
I not add that Jesus was in deep sympathy with nature, and therefore
delighted in an audience-chamber whose floor was grass, and whose roof was
the blue sky? The open space was in keeping with his large heart, the
breezes were akin to his free spirit, and the world around was full of
symbols and parables, in accord with the truths he taught. Better than
long-drawn aisle, or tier on tier of crowded gallery, was that grand
hill-side meeting-place. Would God we oftener heard sermons amid
soul-inspiring scenery! Surely preacher and hearer would be equally
benefited by the change from the house made with hands to the God-made
temple of nature.
There was instruction in the posture of the preacher: "When he was set,"
he
commenced to speak. We do not think that either weariness or the length of
the discourse suggested his sitting down. He frequently stood when he
preached at considerable length. We incline to the belief that, when he
became a pleader with the sons of men he stood with uplifted hands,
eloquent
from head to foot, entreating, beseeching, and exhorting, with every
member
of his body, as well as every faculty of his mind; but now that he was as
it
were, a Judge awarding the blessings of the kingdom, or a King on his
throne
separating his true subjects from aliens and foreigners, he sat down. As
an
authoritative Teacher, he officially occupied the chair of doctrine, and
spake ex cathedra, as men say, as a Solomon acting as the master of
assemblies, or a Daniel come to judgment. He sat as a refiner, and his
word
was as a fire. His posture is not accounted for by the fact that it was
the
Oriental custom for the teacher to sit and the pupil to stand, for our
Lord
was something more that a didactic teacher, he was a Preacher, a Prophet,
a
Pleader, and consequently he adopted other attitudes when fulfilling those
offices; but on this occasion, he sat in his place as Rabbi of the Church,
the authoritative Legislator of the kingdom of heaven, the Monarch in the
midst of his people. Come hither, then, and listen to the King in
Jeshurun,
the Divine Lawgiver, delivering not the ten commands, but the seven, or,
if
you will, the nine Beatitudes of His blessed kingdom.
It is then added, to indicate the style of his delivery, that "he opened
his
mouth," and certain cavillers of shallow wit have said, "How could he
teach
without opening his mouth?" to which the reply is that he very frequently
taught, and taught much, without saying a word, since his whole life was
teaching, and his miracles and deeds of love were the lessons of a master
instructor. It is not superfluous to say that "he opened his mouth, and
taught them" Matt 5:2, for he had taught them often when his mouth was
closed. Besides that, teachers are to be frequently met with who seldom
open
their mouths; they hiss the everlasting gospel through their teeth, or
mumble it within their mouths, as if they had never been commanded to "cry
aloud, and spare not." Jesus Christ spoke like a man in earnest; he
enunciated clearly, and spake loudly. He lifted up his voice like a
trumpet,
and published salvation far and wide, like a man who had something to say
which he desired his audience to hear and feel. Oh, that the very manner
and
voice of those who preach the gospel were such as to bespeak their zeal
for
God and their love for souls! So, should it be, but so it is not in all
cases. When a man grows terribly in earnest while speaking, his mouth
appears to be enlarged in sympathy with his heart: this characteristic has
been observed in vehement political orators, and the messengers of God
should blush if no such impeachment can be laid at their door.
"He opened his mouth, and taught them,"-have we not here a further hint
that, as He had from the earliest days opened the mouths of His holy
prophets, so now He opens His own mouth to inaugurate a yet fuller
revelation? If Moses spake, who made Moses' mouth? If David sang, who
opened
David's lips that he might show forth the praises of God? Who opened the
mouths of the prophets? Was it not the Lord by His Spirit? Is it not
therefore well said that now He opened His own mouth, and spake directly
as
the incarnate God to the children of men? Now, by His own inherent power
and
inspiration, He began to speak, not through the mouth of Isaiah, or of
Jeremiah, but by His own mouth. Now was a spring of wisdom to be unsealed
from which all generations should drink rejoicingly; now would the most
majestic and yet most simple of all discourses be heard by mankind. The
opening of the fount which flowed from the desert rock was not one-half so
fall of joy to men. Let our prayer be, "Lord, as thou hast opened thy
mouth,
do thou open our hearts;" for when the Redeemer's mouth is open with
blessings, and our hearts are open with desires, a glorious filling with
all
the fulness of God will be the result, and then also shall our mouths be
opened to show forth our Redeemer's praise.
Let us now consider the Beatitudes themselves, trusting that, by the help
of
God's Spirit, we may perceive their worth of holy meaning. No words in the
compass of Sacred Writ are more precious or more freighted with solemn
meaning.
The first word of our Lord's great standard sermon is "Blessed." You have
not failed to notice that the last word of the Old Testament is "curse",
and
it is suggestive that the opening sermon of our Lord's ministry commences
with the word "Blessed." Nor did he begin in that manner, and then change
his strain immediately, for nine times did that charming word fail from
his
lips in rapid succession. It has been well said that Christ's teaching
might
be summed up in two words, "Believe" and "Blessed." Mark tells us that he
preached, saying, "Repent ye, and believe the gospel" Mark 1:15; and
Matthew
in this passage informs us that he came saying, "Blessed are the poor in
spirit" Matt 5:3. All his teaching was meant to bless the sons of men; for
"God sent not His Son into the world to condemn the world, but that the
world through him might be saved" John 3:17.
"His hand no thunder bears,
No terror clothes his brow,
No bolts to drive our guilty souls
To fiercer flames below."
His lips, like a honeycomb, drop sweetness, promises and blessings are the
overflowings of his mouth. "Grace is poured into thy lips" Ps 45:2, said
the
psalmist, and consequently grace poured from his lips; he was blessed for
ever, and he continued to distribute blessings throughout the whole of his
life till, "as he blessed them, he was taken up into heaven." The law had
two mountains, Ebal and Gerizim, one for blessing and another for cursing,
but the Lord Jesus blesses evermore, and curses not.
The Beatitudes before us, which relate to character, are seven; the eighth
is a benediction upon the persons described in the seven Beatitudes when
their excellence has provoked the hostility of the wicked; and, therefore,
it may be regarded as a confirming and summing up of the seven blessings
which precede it. Setting that aside, then, as a summary, we regard the
Beatitudes as seven, and will speak of them as such. The whole seven
describe a perfect character, and make up a perfect benediction. Each
blessing is precious separately, ay, more precious than much fine gold;
but
we do well to regard them as a whole, for as a whole they were spoken, and
from that point of view they are a wonderfully perfect chain of seven
priceless links, put together with such consummate art as only our
heavenly
Bezaleel, the Lord Jesus, ever possessed. No such instruction in the art
of
blessedness can be found anywhere else. The learned have collected two
hundred and eighty-eight different opinions of the ancients with regard to
happiness, and there is not one which hits the mark; but our Lord has in a
few telling sentences, told us all about it without using a solitary
redundant word, or allowing the slightest omission. The seven golden
sentences are perfect as a whole, and each one occupies its appropriate
place. Together they are a ladder of light, and each one is a step of
purest
sun****ne.
Observe carefully, and you will see that each one rises above those which
precede it. The first Beatitude is by no means so elevated as the third,
nor
the third as the seventh. There is a great advance from the poor in spirit
to the pure in heart and the peacemaker. I have said that they rise, but
it
would be quite as correct to say that they descend, for from the human
point
of view they do so; to mourn is a step below and yet above being poor in
spirit, and the peacemaker, while the highest form of Christian, will find
himself often called upon to take the lowest room for peace sake. "The
seven
Beatitudes mark deepening humiliation and growing exaltation." In
pro****tion
as men rise in the reception of the divine blessing, they sink in their
own
esteem, and count it their honour to do the humblest works.
Not only do the Beatitudes rise one above another, but they spring out of
each other, as if each one depended upon all that went before. Each growth
feeds a higher growth, and the seventh is the product of all the other
six.
The two blessings which we shall have first to consider have this
relation.
"Blessed are they that mourn" grows out of "Blessed are the poor in
spirit"
Matt 5:3. Why do they mourn? They mourn because they are "poor in spirit."
"Blessed are the meek" is a benediction which no man reaches till he has
felt his spiritual poverty, and mourned over it. "Blessed are the
merciful"
follows upon the blessing of the meek, because men do not acquire the
forgiving, sympathetic, merciful spirit until they have been made meek by
the experience of the first two benedictions. This same rising and
outgrowth
may be seen in the whole seven. The stones are laid one upon the other in
fair colours, and polished after the similitude of a place; they are the
natural sequel and completion of each other, even as were the seven days
of
the world's first week.
Mark, also, in this ladder of light, that through each step is above the
other, and each step springs out of the other, yet each one perfect in
itself, and contains within itself a priceless and complete blessing. The
very lowest of the blessed, namely, the poor in spirit, have their
peculiar
benediction, and indeed it is one of such an order that it is used in the
summing up of all the rest. "Their's is the kingdom of heaven" is both the
first and the eighth benediction. The highest characters, namely, the
peacemakers, who are called children of God, are not said to be more than
blessed; they doubtless enjoy more of the blessedness, but they do not in
the covenant provision possess more.
Note, also, with delight, that the blessing is in every case in the
present
tense, a happiness to be now enjoyed and delighted in. It is not "Blessed
shall be," but "Blessed are." There is not one step in the whole divine
experience of the believer, not one link in the wonderful chain of grace,
in
which there is a withdrawal of the divine smile or an absence of real
happiness. Blessed is the first moment of the Christian life on earth, and
blessed is the last. Blessed is the spark which trembles in the flax, and
blessed is the flame which ascends to heaven in a holy ecstasy. Blessed is
the bruised reed, and blessed is that tree of the Lord, which is sap, the
cedar of Lebanon, which the Lord hath planted. Blessed is the babe in
grace,
and blessed is the perfect man in Christ Jesus. As the Lord's mercy
endureth
for ever, even so shall our blessedness.
We must not fail to notice that, in the seven Beatitudes, the blessing of
each one is appropriate to the character. "Blessed are the poor in spirit"
Matt 5:3 is appropriately connected with enrichment in the possession of a
kingdom more glorious than all the thrones earth. It is also most
appropriate that those who mourn should be comforted; that the meek, who
renounce all self-aggrandisement, should enjoy most of life, and so should
inherit the earth. It divinely fit that thee who hanger and thirst after
righteousness should be filled, and that those who show mercy to others
should obtain it themselves. Who but the pure in heart should see the
infinitely pure and holy God? And who but the peacemakers should be called
the children of the God of peace?
Yet the careful eye perceives that each benediction, appropriate, is
worded
paradoxically. Jeremy Taylor says, "They are so many paradoxes and
impossibilities reduced to reason." This is clearly seen in the first
Beatitude, for the poor in spirit are said to possess a kingdom, and is
equally vivid in the collection as a whole, for it treats of happiness,
and
yet poverty leads the van, and protection brings up the rear; poverty is
the
contrary of riches, and yet how rich are those who possess a kingdom! and
persecution is supposed to destroy enjoyment, and yet it is here made a
subject of rejoicing. See the sacred art of him who spoke as never man
spake, he can at the same time make: his words both simple and
paradoxical,
and thereby win our attention and instruct intellects. Such a preacher
deserves the most thoughtful of hearers.
The whole of the seven Beatitudes composing this celestial ascent to the
house of the Lord conduct believers to an elected table-land upon which
they
dwell alone, and are not reckoned among the people; their holy separation
from the world brings upon them persecution for righteousness sake, but in
this they do not lose their happiness, but rather have it increased to
them,
and confirmed by the double repetition of the benediction. The hatred of
man
does not deprive the saint of the love of God; even revilers contribute
blessedness. Who among us will be ashamed of the cross which must attend
such a crown of lovingkindness and tender mercies? Whatever the curses of
man may involve, they are so small a drawback to the consciousness of
being
blessed in a sevenfold manner by the Lord, that they are not worthy to be
compared with the grace which is already revealed in us.
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