Chapters V–Vii
CHAPTERS V–VII
Chapters 5–7
Theme: The Work Which Thou Gavest Him to Do
The Sermon on the Mount
The First Great Discourse
5:1–7:29 The Sermon on the Mount
Cf. Luke 6:17–49
5 1 When he saw the crowds he went up into the mountain; and when he had seated himself his disciples came to him. 2 And he opened his mouth and began to teach them, saying:
3 “Blessed (are) the poor in spirit, for theirs is the kingdom of heaven.
4 “Blessed the mourners, for they shall be comforted.
5 “Blessed the meek, for they shall inherit the earth.
6 “Blessed those hungering and thirsting for righteousness, for they shall be fully satisfied.
7 “Blessed the merciful, for they shall have mercy shown to them.
8 “Blessed the pure in heart, for they shall see God.
9 “Blessed the peace-makers, for they shall be called sons of God.
10 “Blessed those persecuted for righteousness’ sake, for theirs is the kingdom of heaven.
11 “Blessed are you whenever people heap insults upon you and persecute you and, while telling falsehoods, say all kinds of evil about you for my sake. 12 Rejoice, yes, be filled with unrestrained gladness, for your reward is great in heaven, for in the same way did they persecute the prophets who lived before your time.
13 “You are the salt of the earth; but if the salt becomes tasteless, what will make it salty again? It is then good for nothing but to be thrown away and trampled underfoot by men.
14 “You are the light of the world. A city situated on a hill cannot be hidden. 15 Nor do men light a lamp and place it under the peck-measure, but on the lampstand, and it gives light to everyone in the house. 16 So let your light shine before men that they may see your good works and glorify your Father who is in heaven.
17 “Do not think that I have come to set aside the law or the prophets. I have not come to set aside but to fulfil. 18 For I solemnly declare to you, Until heaven and earth disappears not even the tiniest letter or the tiniest hook on a letter will in any way disappear from the law until all (it calls for) shall have taken place. 19 Therefore, whoever annuls one of the least of these commandments and so teaches men shall be called least in the kingdom of heaven; but whoever practices and teaches them, he shall be called great in the kingdom of heaven. 20 For I tell you that unless your righteousness excels that of the scribes and Pharisees, you will surely never enter the kingdom of heaven.
21 “You have heard that it was said by the men of long ago, ‘You shall not kill,’ and ‘whoever kills deserves to be punished (with death).’ 22 But I say to you that (even) anyone who is angry with his brother deserves to be punished (with death). And whoever says to his brother, ‘You blockhead!’ deserves to be condemned (to death) by the supreme court. And whoever says, ‘You idiot’ deserves to be cast into the hell of fire.250
23 “Therefore if, while you are bringing your offering to the altar, you there remember that your brother has a grievance251 against you, 24 leave your offering there in front of the altar, and first go and be reconciled to your brother; then come (back) and present your offering. 25 Make friends quickly with your opponent, while you still have the opportunity to deal with him,252 lest the opponent hand you over to the judge, and the judge to the officer, and you be thrown into prison. 26 I solemnly declare to you, never will you get out of that place until you have paid the last cent.
27 “You have heard that it was said, ‘you shall not commit adultery.’ 28 But I say to you that anyone who looks at a woman in order to lust after her has already commited adultery with her in his heart. 29 So if your right eye lures you into sin,253 pluck it out and fling it away from you. It is better that you lose one of your members than that your whole body be thrown into hell. 30 And if your right hand lures you into sin, cut it off and fling it away from you. It is better that you lose one of your members than that your whole body go down into hell.
31 “It was also said, ‘Whoever divorces his wife, let him give her a divorce certificate.’ 32 But I say to you that whoever divorces his wife except on the ground of (her) infidelity254 exposes her to adultery, and whoever marries a divorced woman involves himself in adultery.
33 “Again, you have heard that it was said by the men of long ago, ‘You shall not break your oath, but shall keep the oaths you have sworn to the Lord.’ 34 But I tell you, Do not take any oath at all, either by heaven, for it is God’s throne, or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. 36 Nor shall you swear by your head, for you cannot make one hair white or black. 37 Let your speech be such that ‘yes’ is simply ‘yes’ and ‘no’ is simply ‘no.’ Anything beyond that comes from the evil one.
38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 39 But I tell you, Do not resist the evil-doer; but to him that slaps you on the right cheek turn the other also. 40 And if anyone wishes to go to law with you and take your shirt, let him take your robe also. 41 And whoever forces you to go one mile, go with him two. 42 To him that asks (anything) of you give, and from him that wants to borrow of you do not turn away.
43 “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 44 But I tell you, love your enemies and pray for those that persecute you, 45 that you may be sons of your Father who is in heaven, for he causes his sun to rise on evil (people) and good, and sends rain on righteous and unrighteous. 46 For if you love those who love you, what is your reward? Are not the tax-collectors doing the same thing? 47 And if, with cordial greetings, you approach your brothers only, what are you doing that is exceptional? Are not the Gentiles doing as much? 48 You, therefore, must be perfect, as your heavenly Father is perfect.
6 1 “Take care that you do not practice your righteousness before the people, to attract their attention; otherwise you will not have any reward with your Father who is in heaven. 2 So, whenever you give to the poor do not publicly announce it with a blast of the trumpet,255 as the hypocrites are in the habit of doing in the synagogues and in the alleyways in order to win the admiration of the people. I solemnly declare to you, they have already received their reward in full. 3 But when you give to charity, do not let your left hand know what your right hand is doing, 4 that your deeds of charity may be (performed) in secret; and your Father who sees in secret will reward you.
5 “Also, whenever you pray, do not be like the hypocrites, for they love to say their prayers standing up in the synagogues and at the street corners, that they may be seen by the people. I solemnly declare to you, they have already received their reward in full. 6 But whenever you pray, enter into your most private room, and having shut your door, pray to your Father who is in secret; and your Father who sees in secret will reward you. 7 Moreover, in praying, do not babble on and on like pagans,256 for they imagine that they will be heard because of their flow of words. 8 Do not be like them therefore, for your Father knows what you need before you (even) ask him. 9 This, then, is how you should pray:
‘Our Father who art in heaven,
Hallowed be thy name.
10 Thy kingdom come,
Thy will be done,
as in heaven so on earth.
12 And forgive us our debts
as we also have forgiven our debtors,
13 And lead us not into temptation
but deliver us from the evil one.258
[For thine is the kingdom, and the power,
and the glory, forever. Amen.]’
14 “For if you forgive men their trespasses, your heavenly Father will also forgive you. 15 But if you do not forgive men, neither will your Father forgive your trespasses.
16 “And whenever you fast, do not be like the hypocrites, looking glum, for they make their faces unsightly in order that (other) people may see that they are fasting. I solemnly declare to you, they have already received their reward in full. 17 But you, when you fast, anoint your head and wash your face, 18 that not men but (only) your Father who is in secret may see that you are fasting. And your Father who sees in secret will reward you.
19 “Do not gather for yourselves259 treasures on earth, where moth and rust consume, and where thieves dig through and steal. 20 But gather for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves do not dig through and steal. 21 For where your treasure is, there will your heart be also.
22 “The eye is the body’s lamp. Therefore if your eye is sound, your whole body will be illumined. 23 But if your eye is in poor condition, your whole body will be dark. If then the (very) light in you is darkness, how great (is) that darkness!
24 “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and look down on the other. You cannot serve God and Mammon.
25 “Therefore I say to you, Do not be anxious260 about your life, what you are going to eat or what you are going to drink, nor about your body, what you are going to wear. Is not life more important than food, and the body more important than clothes? 26 Look at the birds of the air. They neither sow nor reap nor gather into barns, yet your heavenly Father feeds them. You are of more value than they, are you not? 27 And who among you is able, by being anxious, to add (even) one cubit to his life-span? 28 Moreover, why be anxious about clothes? Consider the lillies of the field, how they grow; they neither toil nor spin; 29 yet I tell you that even Solomon in all his splendor was not attired261 like one of these. 30 Now if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the furnace, will he not much more surely clothe you, O men of little faith? 31 So, do not become anxious, saying, ‘What are we going to eat?’ or ‘What are we going to drink?’ or ‘What are we going to wear?’ 32 For all these things the Gentiles crave; besides, your heavenly Father knows that you need them all. 33 But seek first his kingdom and his righteousness, and all these things will be granted to you as an extra gift. 34 Do not therefore become anxious for tomorrow, for tomorrow will be anxious for itself. Each day has enough trouble all by itself.
7 1 “Do not pass judgment (on others), that you may not have judgment passed on yourselves. 2 For in accordance with the judgment whereby you pass judgment you yourselves will be judged; and in accordance with the measure whereby you measure it will be measured back to you 3 And why do you gaze at the speck in your brother’s eye, while the beam that is in your own eye you do not (even) observe? 4 Or how can you say to your brother, ‘Let me take the speck out of your eye,’ and look! a beam in your own eye? 5 You hypocrite, first take the beam out of your own eye, and then you will see clearly (enough) to take the speck out of your brother’s eye. 6 Do not give what is holy to the dogs, and do not fling your pearls before the hogs lest they trample on them with their feet, and turn and tear you to pieces.
7 “Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you. 8 For whoever asks receives, and the one who seeks finds, and to him that knocks it shall be opened. 9 Or what man is there among you, who, when his son asks him for bread, will give him a stone? 10 Or also (if the son) asks for a fish, will give him a serpent? 11 If, therefore, you, evil though you are, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask him! 12 Therefore whatever you want (other) people to do for you, do also for them, for this is the law and the prophets.
13 “Enter by the narrow gate; for wide (is) the gate and broad the way that leads to destruction, and many are those who enter by it. 14 For narrow (is) the gate and constricted the way that leads to life, and few are those who find it.
15 “Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. 16 By their fruits you will recognize them. Grapes are not picked from thorns, or figs from thistles, are they? 17 So every healthy tree bears good fruit, but the sickly tree bears worthless fruit. 18 A healthy tree cannot bear worthless fruit, neither can a sickly tree bear good fruit. 19 Every tree that does not yield good fruit is cut down and thrown into the fire. 20 Therefore by their fruits you will recognize them.
21 “Not everyone who says to me, ‘Lord, Lord’ will enter the kingdom of heaven, but the one who puts into practice the will of my Father who (is) in heaven. 22 Many will say to me in that day, ‘Lord, Lord, in thy name did we not prophesy, and in thy name did we not cast out demons, and in thy name did we not perform many mighty works?’ 23 And then will I say to them openly, ‘Never have I known you; go away from me, you law despisers!’
24 “Everyone then who hears these words of mine and puts them into practice will be like a sensible man, who built his house on rock. 25 Down poured the rain, and there came the floods, while the winds blew and fell upon that house, but it did not fall, for it was founded on rock. 26 And everyone who hears these words of mine and does not put them into practice will be like a foolish man, who built his house on sand. 27 Down poured the rain and there came the floods, while the winds blew and beat against that house, and it fell, and the crash it produced was tremendous.”262
28 Now when Jesus had finished these sayings the crowds were astounded at his teaching, 29 for he was teaching them as having authority, and not as their scribes.
As was mentioned earlier (see pp. 26–28) it is characteristic of Matthew to introduce a subject and then to expand upon it. The river broadens into a lake. So also here. Christ’s preaching and his healing have been introduced (respectively 4:12–17, 23a and 4:23b, 24). So now a sample of this teaching is given in 5:1–7:29; of the healing, in 8:1–9:34.
First, then, the Sermon on the Mount. It was probably delivered in the spring of the year 28, after Jesus had spent a night in prayer (Luke 6:12). The prayer was followed by the choosing of the twelve disciples (Mark 3:13–19; Luke 6:13–16; on Matt. 10:1–4 see p. 449). This, in turn, was followed by the healing of many sick (Luke 6:17–19). The sermon was next (Luke 6:19, 20).
Introduction to the Sermon
As the popular title indicates, Jesus was on “the mountain” when he preached this sermon: 5:1, 2. When he saw the crowds he went up into the mountain; and when he had seated himself his disciples came to him. And he opened his mouth and began to teach them, saying.… From Matt. 8:5 and Luke 7:1 it would appear that the mountain referred to was in the general vicinity of Capernaum. The definite article (“the” mountain, not just “a” mountain) probably shows that a well-known mountain is indicated. Was it the Horns of Hattin, named thus because its peaks resemble two horns when seen from afar? This elevation is located about four miles west of the Sea of Galilee and about eight miles southwest of Capernaum. Or was it even closer to, and in the same direction from, Capernaum? If so, the reference could be to the gentle, grassy slope just west of Tabgha.263
In connection with the site of the sermon there is this other problem, that according to Luke the sermon was preached “on a level place” (6:17), but according to Matthew “on the mountain.” The seeming contradiction disappears either by supposing that Jesus delivered his discourse on a mountain-plain; or that, having chosen his disciples on the mountain top, he with them descended to a plain where he healed the sick, and afterward with the disciples returned to the top (see Mark 3:13; Luke 6:17; and Matt. 5:1, in that order). If the latter view be adopted it would then appear that in the plain he stood to heal the sick; on the mountain top he sat, according to the then prevailing custom (Mark 4:1; 9:35; 13:3; Luke 4:20), to deliver the sermon. Whichever view one adopts it is clear that a conflict between Matthew and Luke cannot be proved.
Matt. 5:1–7:29 and Luke 6:17–49 clearly convey the impression that all the sayings contained in these two sections were spoken at one time and constitute one sermon. The entire discourse is preceded by: “And he opened his mouth and began to teach them saying” (Matt. 5:2; cf. Luke 6:20). It concludes with the words, “Now when Jesus had finished these sayings” (Matt. 7:28; cf. Luke 7:1).
It is clear that the sermon recorded by Matthew and the one reported by Luke are one and the same. The historical setting is the same in both; i.e., in both Gospels the sermon is preceded by the account of a great multitude flocking to Jesus to be healed. It is followed—either immediately, as in Luke, or almost immediately, as in Matthew—by the story of the healing of the centurion’s servant. Also, the train of thought is to a considerable extent the same in both: the beatitudes, the supremacy of the law of love, and the parable of the two builders. Cf. Matt. 5:3–12 with Luke 6:20–23; Matt. 5:43–48 with Luke 6:27–38; and Matt. 7:24–27 with Luke 6:47–49. It is admitted, nevertheless, that the two reports are by no means identical. In fact, Matthew’s coverage is more than three times as extensive as Luke’s. This shows that the Gospel writers were not mere copyists. Each wrote in accordance with his own background, character, and endowment. Perhaps even more important: each wrote in harmony with his own specific purpose. Thus it is not surprising that Matthew includes various matters that were of special interest to his Jewish readers whom he was trying to reach for Christ (for example, 5:17–42; 6:1–6, 16–18). Since Luke was not primarily writing for Jews he omits such matters. On the other hand Luke’s account contains material (6:24–26, 38–40) not found in that identical form in Matthew. (Even here there is at times a resemblance; cf. Luke 6:38 with Matt. 7:2b.) As was pointed out previously (see p. 35) it is not only possible but very probable that many of the sayings found in The Sermon on the Mount were repeated by the Lord as he traveled from place to place.
The Mount of the Beatitudes has often been compared and contrasted with Mount Horeb, where Moses received the law from God. On the one hand, Mount Horeb: cold, bleak, barren, almost inaccessible, situated in the midst of a howling wilderness with its fiery serpents. On the other hand, the Mount of the Beatitudes with its smiling landscapes and grassy slopes, as it were extending a hearty welcome to all and spreading delight by means of its lilies, daisies, hyacinths, and anemones. At Horeb: God appearing in thunder and lightning, and the people overcome with fear. In Galilee: Immanuel, grace and truth proceeding from his lips, sitting down in the midst of his disciples who listen without fear or trembling. Yet we must be careful. Although it is true that from Mt. Horeb Jehovah revealed his greatness and his glory, nevertheless the law was given in a context of love (see Exod. 20:2; Deut. 5:2, 3, 6, 28, 29, 32, 33; 6:3–5). Also, what was proclaimed at Sinai is not set aside but is given its deeply spiritual interpretation by Jesus Christ (cf. Matt. 5:17).
There are those who claim that when Jesus delivered this sermon he neither directly nor indirectly had in view the church of today, and that its precepts are unlivable today, “irrelevant” to the conditions prevailing in this modern age. Objection: This view can be maintained only when it is coupled with a crassly literal interpretation of such passages as 5:29, 30, 34. However, the very thrust of the sermon is directed against this error in interpretation (see 5:21–48). Jesus throughout his ministry opposed it. Friend and foe alike were constantly taking literally those precious statements of the Master that were meant to be taken figuratively (John 2:19, 20; 3:3, 4; 4:10, 11, 32, 33; 6:51, 52; 11:11–13; 14:4–6). Besides, even Jesus himself did not carry out all these precepts literally; cf., for example, Matt. 5:34 with 26:63, 64, which shows that under the proper circumstances the Lord did not object to the oath. It is evident that the various teachings here presented must be interpreted in the light of their specific contexts and according to their broad spiritual purpose. When this is done, it will become evident that Christ in this discourse deals with those fundamental principles of conduct which, according to his own testimony, remain the same in every age (Matt. 5:17, 18). Even in his prayers Jesus refused to limit his horizon to the people living during the time of his own earthly sojourn (John 17:20, 21).
The wisdom of Christ applies today as well as yesterday. Now as well as then the poor in spirit, etc., are, and are pronounced, blessed (5:1–12). Today, too, believers in the Lord Jesus Christ are the salt of the earth and the light of the world (5:13, 14). Also at this present time not only the outward deed of murder but also the inner disposition of hatred that could lead to it are punishable in God’s sight (5:21, 22). Now as well as then adultery is a matter not only of the outward act but also of the polluted heart and lustful eye (5:23–26). It is not true that this discourse has meaning only for one age and not for another, or that it can be applied only to a certain class of people—the still unconverted, for example—but not to others. The principles here enunciated are applicable always and to all. The unconverted person should listen in order that he may recognize his total inability to keep these precepts and may flee to Christ for refuge (Matt. 11:28–30; John 3:16). The believer should take to heart the lessons here taught, in order that in the strength of the Lord and by his grace he may begin to obey them “out of gratitude.”
The underestimation of this discourse, as if it applied only to certain groups or to men living during a certain period of history must be condemned. So, however, must its overestimation. It amounts to this, “We do not believe in theology; we believe in the Sermon on the Mount. It contains all we need to know in order to live as Christians. It has no blood theology; no doctrine, only ethics.”
Answer: It is surely a very arbitrary procedure to accept the Sermon on the Mount but to reject those sayings of the same Jesus in which he demands faith in himself as present Savior and future Judge (Matt. 16:16–20; 22:42–45; 25:31–46; John 14:1 ff. etc.), and clearly teaches the doctrine of atonement by blood (Matt. 20:28; Mark 10:45; John 6:53, 55; etc.). Besides, does not even the sermon itself declare the majesty of Christ? See especially 5:17; 7:21–23, 28, 29. The reason why the doctrine of the atonement is not here specifically set forth may be that even the disciples were not yet ready to receive it. It was reserved for later.
But whatever was the reason we have no right to pick and choose between Christ’s teachings, rejecting the one and accepting the other. Besides, the way here prescribed and the way of the cross do not clash but blend beautifully (cf. Matt. 5:3–5, 10–12 with 16:24–26; John 15:20). Essentially they are the same.
Sermon Summary
The sermon itself is well organized. This is true with respect to all the reported discourses of our Lord. Let preachers take note of this in making their sermons. Jesus never rambled. He chose a theme. In the present case that theme is obviously “the gospel of the kingdom” (4:23). Throughout the discourse this kingdom is mentioned again and again (5:3, 10, 19, 20; 6:10, 33; 7:21). The meaning of this concept has already been indicated (see pp. 249, 250).
The sermon also has its well-defined divisions or “points.” These are not stiff or formal—“the bones do not stick out”—but organic, so that one subdivision gradually develops into, or merges with, another.
First Jesus speaks about the citizens of the kingdom (5:2–16), describing their character and blessedness (verses 2–12) and their relation to the world (verses 13–16). They are the salt of the earth, the light of the world.
Secondly the Lord sets forth the righteousness of the kingdom, the high standard of life demanded by the King (5:17–7:12). We are shown that this righteousness is in full accord with the moral principles enunciated in the Old Testament (5:17–19), but is not in accord with the current and traditional (rabbinical) interpretation and application of God’s holy law (verses 20–48). It exceeds the righteousness of the scribes and Pharisees of Jesus’ day as well as that of the ancient Jewish interpreters. This contrast is pointed out with respect to several of the Old Testament commandments.
The essence of the righteousness of the kingdom with respect to man’s relation to God amounts to this: “Love God above all” (chap. 6). Secret (unostentatious) devotion to, and unlimited trust in, God is required. This secret and sincere devotion of the heart, rather than the merely outward deed to attract the attention of the people and to win their admiration, must reveal itself in such matters as giving, praying, and fasting (verses 1–18). And as to unlimited trust in God, it is incompatible with mammon worship and with worry, and is based on the assurance that upon those who seek God’s kingdom and his righteousness all things necessary will be graciously bestowed (verses 19–34).
The essence of the righteousness of the kingdom with respect to man’s relation to man is this: “Love your neighbor as yourself” (7:1–12). This implies absence of censoriousness, discrimination in judgment. Wisdom to judge aright, as well as whatever else one needs, is obtained by prayer. Verse 12 contains Christ’s own version of “the golden rule.”
Thirdly Jesus concludes his sermon with an earnest exhortation to enter the kingdom (verses 13–27). He pictures the beginning of the way (verses 13 and 14), progress upon the way (verses 15–20), and the end of the way: what happens in the end to those who are mere sayers, as contrasted with what happens to doers (verses 21–23); or, to mere hearers versus doers (verses 24–27). These last four verses contain the strikingly vivid parable of The Two Builders: the sensible man who built his house on rock, contrasted with the foolish man who built his house on sand.
The effect of the sermon upon the audience is portrayed in verses 28 and 29.
The Setting
During the Great Galilean Ministry Jesus often addressed the crowds. So also here (5:1). The sight of great multitudes of people always filled his heart with sympathy, a desire to help them in their needs (9:36; 14:14; 15:32; Mark 6:34; 8:2; Luke 9:13). When they were hungry he would feed them. When they would bring their sick to him he would heal all those who were afflicted. So also when, as always, they were in need of teaching he would teach them. Our present passage makes mention of “the crowds” seen by him and of “his disciples” who came to him. Mark speaks of “twelve” (3:14); Luke of “a great multitude of his disciples” (6:17, cf. verse 20). Perhaps we are permitted to picture the scene in this way, that The Twelve formed a circle immediately around the Savior; farther down stood a large company of other disciples; beyond these the great multitude of other interested and inquisitive listeners.
Jesus opens his address with those precious sayings that have imparted comfort and encouragement to the distressed throughout the centuries and, because of the oft-repeated “Blessed,” have become popularly known as “The Beatitudes.”
The Citizens of the Kingdom: Their Character and Blessedness (the Beatitudes) and Their Relation to the World: Salt and Light
The people listening to Jesus that day must have been spellbound from the very beginning. They must have been enthralled by the very opening sentence, for Jesus was telling them things which on the surface seemed absurd. He was actually saying that not the rich, the gay, the well-fed, and the unoppressed were to be accounted well-off, but rather the poor, the mourners, the hungry and thirsty, and the persecuted ones. To be sure here in Matthew—more so than in Luke—some of these descriptions were modified. Hence not necessarily every poor person but the poor in spirit, and not without qualification the hungry and thirsty but those hungering and thirsting for righteousness are pronounced blessed. But the fact remains that here was a reversal of all human evaluations.
The paradoxical nature of the sayings becomes even clearer when the meaning of the predicate adjective “blessed” is considered. Note that it stands at the very beginning of the sentence and occurs no less than nine times in close succession, yielding nine or, if verses 10–12 are combined because of thought similarity, eight beatitudes. From here on they will be considered a group of eight.
The marked emphasis upon the word blessed cannot be questioned. In the spirit of the Old Testament psalmists the Lord is saying, “O the blessedness of the poor in spirit, the mourners, the meek!” etc. Think of David’s exuberant exclamation in Ps. 32:1, “Blessed (is he whose)—or “O the blessedness (of him whose)—transgression (is) forgiven, (whose) sin (is) covered!”
The sayings of Matt. 5:1–12 must have resounded from the mountain with tremendous emotional force. What the Speaker is doing is nothing less than this: he is stating that though everybody may consider his followers to be most wretched and unfortunate and though they themselves are by no means always filled with optimism regarding their own condition, in the sight of heaven and by the standards of its kingdom they are happy indeed; yes, “happy” in the most exalted sense of the term; hence, superlatively blessed.264 Not only is this true because of the blessings in store for them in the future—that, too, is implied; see especially 5:12: “your reward in heaven is great”—but even because of their present state. Already heaven’s favor is resting upon them. Right at this moment the light of their future bliss is beginning to engulf them. Even now, no matter how despised they may be, this is true, for the Spirit of glory and of God rests upon them (I Peter 4:14).
Each beatitude consists of three parts: a. an ascription of blessedness (“Blessed”), b. a description of the person to whom this ascription applies, that is, of his character or condition (“the poor in spirit,” “the mourners,” etc.), and c. a statement of the reason for this blessedness (“for theirs is the kingdom of heaven,” “for they shall be comforted …”).
Those who are always looking for contradictions and discrepancies in Scripture see a conflict between Matthew’s and Luke’s account of the beatitudes. Now it is true that there are differences. Thus Matthew 5 records (at least) eight beatitudes; Luke 6 only four, followed by four woes. Also, in Matthew the sayings, with the exception of the last, are in the third person; in Luke in the second. Finally, where Matthew has “poor in spirit” (5:3) Luke simply reads “you poor” (6:20; cf. also Matt. 5:6 with Luke 6:21). One might say, therefore, that in Matthew’s version the emphasis is on the spiritual quality of the citizens of the kingdom; in Luke the external condition is brought more into the foreground.—But are such differences tantamount to contradictions? Not in the least. Luke nowhere tells us that Jesus uttered only four beatitudes. Again, it is entirely possible that Jesus used both the third and the second person; or that, while using the third person, he was looking at his immediate disciples (“and he lifted up his eyes on his disciples and said,” Luke 6:20), so that this very gesture indicated that this comfort was intended especially for them. In either case was not Luke fully justified in using the second person (“you poor”)? Finally, Jesus certainly did not mean and could not have meant that every person who is poor in earthly possessions is for that very reason to be accounted “blessed.” The implication even in Luke’s account is that although with respect to earthly possessions people may be ever so impoverished, yet because of their faith in “the Son of man” (Luke 6:22) theirs is the kingdom of heaven. Conclusion: there is no real conflict. See also what has been said earlier about these alleged contradictions and discrepancies (pp. 75, 76).
It is hardly necessary to state that when Jesus speaks about the poor in spirit, the mourners, the meek, etc., he does not refer to eight different classes of people: some poor in spirit, others mourning, still others meek, etc., but to one and the same group. Moreover, in describing those who belong to this group he is at the same time giving a description of the kingdom to which they belong showing that it is not an earthly realm but a heavenly; not a physical but a distinctly spiritual empire, in which the one and only true God, the Father of Jesus Christ, is acknowledged and worshiped as Sovereign. Cf. Luke 17:21; John 18:36; Rom. 14:17.
It has been argued that the qualities mentioned in these beatitudes are far too passive and self-renunciatory to meet the requirements of the age in which we are living. Is not the world sinking into a morass of moral and spiritual degradation? Has not scientific progress left religious advancement far behind? Therefore, instead of the life of privation here set forth, is it not rather intense Christian activity, deep involvement in mission programs and in social reform, that is called for today? Is not energetic enterprise instead of tame, uncolorful, rather sheepish poverty in spirit, mournfulness, meekness, purity of heart, etc., the real answer to our problem?
Answer: The world of Elijah, too, was very, very wicked. Nevertheless, Jehovah was not in the wind, nor in the earthquake, nor in the fire, but in “a still small voice” (literally “a sound of gentle stillness”). To Zechariah came the message, “Not by might nor by power but by my Spirit says Jehovah of hosts” (Zech. 4:6). Through Isaiah the word of the Lord comes to us, “In quietness and confidence shall be your strength” (Isa. 30:15). He who thinks lightly of the qualities mentioned in these beatitudes must be consistent. Let him never again speak of “stooping to conquer,” about “the quality of mercy … blessing him that gives and him that takes,” and about “the pen being mightier than the sword.” Also, let him never again wax enthusiastic about the contents of I Cor. 13. Involvement in programs of Christian action? By all means, as long as the main purpose is the glory of God (Matt. 5:16; I Cor. 10:31)! Extending help toward the needy and underprivileged of any and every race, whether by individual or group action? Definitely, with the same proviso. Read Gen. 47; Prov. 14:21; 19:17; Matt. 25:34–40; II Cor. 8:1–9; Eph. 2:10; James 2:6, 8, 13; 5:1–6, to mention only a few of the long list of passages in which such endeavor is prescribed and even emphasized. However, only when “the heart is right,” that is, when such effort is being expended for the benefit of others and thus to the glory of God, and not to win men’s approval or to build up one’s ego, will heaven reward it. It is the spirit of hypocrisy, the doing of so-called good works from bad (ulterior) motives, that is condemned in the Sermon on the Mount (see especially Matt. 6:1–18). It is preaching what one does not practice that is denounced (see Matt. 23:4; Luke 11:46).
We should never forget that when Jesus here pronounces a blessing upon the meek he does it as the One who himself was the meekest of all men (Matt. 11:29; 12:17–21, cf. Isa. 42:1–4; Matt. 21:5, cf. Zech. 9:9). So also when the merciful are promised mercy it is the supremely merciful One (Luke 23:34) who makes that promise. When the pure of heart receive the assurance that they shall see God the One who conveys this assurance is also the very One who is able to ask, “Who of you convicts me of sin?” (John 8:46). And when the peacemakers are honored with the title “sons of God” it is the chief Peace-maker (Isa. 9:6; John 14:27; 20:19–21; Eph. 2:14) who confers this title upon them. The qualities which the Lord demands of others he himself possesses in infinite degree. That is one reason why his teaching was and is so dynamic. This holds also for Christianity. A Christianity (?) devoid of the qualities held before us in these beatitudes lacks vitality. On the other hand, a Christianity that treasures and displays these graces in all that it is and does is a channel of blessing for mankind.
A final question demands an answer: Must we conceive of these beatitudes as so many separate grains of sand, or are they more like a chain of events in which each link, or at least each group of links, is organically connected with the others? Is the sequence in which they follow each other of such a nature that No. 8 might as well be No. 1, and No. 6 could trade places with No. 2, or is there a discernible orderly arrangement? In some commentaries this question is not even discussed. Now it must be granted that a certain amount of overlapping may well be present; compare, for example, “the poor in spirit” with “the meek.” It may indeed be impossible to prove that there is here a rigid step by step progression so that each beatitude (after the first) would indicate an ascending stage in the development of Christian character and/or experience. Though it might be true, it is perhaps impossible to prove that merciful, pure in heart, and peace-making represent a climactic sequence. Nevertheless, a general group by group onward trend is not difficult to detect.
Thus we observe that both here in Matthew and also in Luke a blessing is pronouned first on “the poor in spirit” (thus Matthew) or simply “you poor” (Luke). Also, in both of these Gospels the entire series ends with an exhortation that the maligned and persecuted children of God should rejoice. Moreover, elsewhere too the Lord, in his description of man’s state and condition, begins where the beatitudes begin. Jesus consistently pictures the sinner as being at the outset dead by nature (Matt. 8:22; Luke 9:60; 15:24, 32; John 6:53; 11:25, 26), utterly lost (Matt. 10:6; 15:24; 18:11; Luke 15:4, 6, 9, 24, 32; 19:10), and in need not merely of reform but of rebirth (John 3:3, 5). He must repent (Matt. 4:17; Luke 13:3, 5), in the sense already explained (see pp. 196, 197). Is it then strange that the first three beatitudes are those in which that man is pronounced blessed who recognizes his own poverty and lack; as did, for example, the prodigal in the parable popularly known as that of The Prodigal Son (see Luke 15, especially verse 17)? Next, when the prodigal recognizes his wretched condition and is filled with regret as he reflects on the fact that he himself is to blame for it, does he not hunger and thirst for an opportunity to say, “Father, I have sinned against heaven and before you”? Is not the re-establishment of the right relation with God the chief object of his yearning? With this longing for righteousness compare the fourth beatitude. And now having received mercy, will he not be merciful in return and thus the recipient of even more mercy than he has already received (Matt. 5:44–48; 18:21–35; Luke 6:36)? And will he not also, by God’s grace and power, strive to be pure of heart, trusting God with singleness of purpose (Matt. 6:22; Luke 11:34)? And, having himself received the peace that passes all understanding, will he not become a peace-maker (Mark 9:50; Luke 10:5, 6; Phil. 2:1 ff.)? In other words, will not the fifth, sixth, and seventh beatitudes apply to him?
Finally, note that the blessing pronounced upon those who for Christ’s sake endure persecution is placed at the close of the entire series, as the eighth and final beatitude. Is not also this true to life? Generally it is not the person who has just “come to himself” that is persecuted, but rather the one who has already begun to reveal himself outwardly as a new man. Thus also in the parable of The Prodigal Son the displeasure of the self-righteous elder brother toward the returned penitent is mentioned near the end of the story (Luke 15:30). Similarly, Christ’s Upper Room Discourse ends (just before the touchingly beautiful highpriestly prayer) with the words, “In the world you have tribulation; but be of good courage. I have conquered the world” (John 16:33). Cf. Matt. 10:13b–42 after 10:1–13a.
It is clear, therefore, that at least in their general trend the beatitudes follow the actual course of the developing new life, and that, in broad outline, the sequence found here parallels what is found elsewhere in the sayings and discourses of the Lord. But though these pronouncements reveal the beginning and the further progress of the faith of the citizens of the kingdom, and the persecution to which this faith is subjected, showing us the various features of Christian character in their (to some extent) successive development, yet, as the flower-bud already contains the flower, so the earliest grace, consciousness of spiritual poverty, already contains all the others in its bosom and is itself never lost but rather enhanced in beauty and winsomeness through its blending with all the other virtues.
The First Beatitude
3. Blessed (are) the poor in spirit, for theirs is the kingdom of heaven. The world says the exact opposite, “Blessed are the rich,” etc. Jesus says, “Blessed are the poor, mourners, meek.” Reason: one’s outward condition may be ever so enviable; in the end it vanishes like a dream. God never made a soul so small that the whole world will satisfy it. But the inner state and character of the soul abides. Cf. Luke 12:15; I Cor. 7:31.
However, Jesus does not pronounce these people blessed because they are poor in material goods, though for the most part they are that also. They are called blessed as being poor in spirit, not in spirituality but “with respect to” their spirit; that is, they are the ones who have become convinced of their spiritual poverty. They have been made conscious of their misery and want. Their old pride has been broken. They have begun to cry out, “O God, be thou merciful to me, the sinner” (Luke 18:13). They are of a contrite spirit and tremble at God’s word (Isa. 66:2; cf. 57:15).265 They realize their own utter helplessness (Rom. 7:24), expect nothing from self, everything from God.
Theirs, theirs alone, right now is the kingdom of heaven, that is complete salvation, the sum-total of blessings that result when God is acknowledged as King over heart and life. See definition on p. 249, under point b. It is theirs even now in principle. Therefore they are pronounced blessed.
The book of Revelation contains two vivid passages that respectively show a. how one can be poor though deeming himself to be rich, and b. how a person can be rich indeed in the midst of his poverty. The risen and exalted Church Visitor, Jesus Christ, addresses lukewarm Laodicea as follows:
“So because you are lukewarm, neither hot nor cold, I am about to spew you out of my mouth. For you say, ‘I am rich and have become richer right along and have need of nothing whatever,’ but you do not know that you are the one who is wretched and pitiable and poor [or: beggarly] and blind and naked” (3:16–17).
But he gladdens the church of Smyrna by saying:
“I know your tribulation [or: affliction] and your poverty, but you are rich” (2:9).
How, then, can the poor be called rich? The answer is found in such meaningful passages as, “I have everything” (Jacob to Esau, Gen. 33:11); and “To them that love God all things work together for good” (Rom. 8:28). For further confirmation of this glorious truth see Ps. 23; 63:1; 73:23–26; 81:10; 116; Prov. 15:16; 16:8, 19; 19:1; John 1:16; 14:1–3; 17:24; Rom. 8:31–39; I Cor. 3:21–23; II Cor. 4:8; Eph. 1:3; I Peter 1:3–9; I John 5:4; Rev. 7:9–17; 17:14; 21:1–7.
The Second Beatitude
4. The poor in spirit are also the mourners. It is this aspect of their life and behavior that is brought to the fore in the second beatitude: Blessed the mourners, for they shall be comforted. Blessed indeed is the person who, having said, “I perish here with hunger,” continues by saying, “Father I have sinned.” People mourn for many reasons: sickness, pain, bereavement, material loss, wounded pride, etc. In the present context, however, a basically different kind of mourning is in view. It is the mourning of those who recognize their spiritual bankruptcy (first beatitude) and are—or are presently going to be—hungering and thirsting for righteousness (fourth beatitude), that is emphasized. To be sure, when a person bemoans his sin he also laments sin’s consequences (Rev. 21:4). From the many distresses of life, including the physical, none need be excluded. But they are included only in their character as the results of sin. Accordingly, by no means all mourners are here called blessed. Cf. II Cor. 7:10.
It is not necessary, however, to limit this mourning to that which takes place because of a person’s own individual sins: those whereby he himself has grieved his God. That type of sorrow can be poignant indeed (Ps. 51:4). More, however, is undoubtedly included. The regenerated learn to love God to such an extent that they will begin to weep because of “all the deeds of ungodliness which the ungodly have committed in such an ungodly manner” (Jude 15). Their mourning therefore is God-centered, not man-centered. They “sigh and cry” not only over their own sins, nor only over these plus the power of the wicked to oppress the righteous (Hab. 1:4; II Tim. 3:12), but “over all the abominations that are done in the midst of Jerusalem” (Ezek. 9:4). It grieves them that God, their own God whom they love, is being dishonored. Cf. Ps. 139:21. This type of grief “to the glory of God” is also strikingly expressed in Ps. 119:136, “Streams of water run down my eyes because they do not observe thy law.” See also Ezra 10:6. In a most touching chapter Daniel, in mourning over and making confession of sin, combines his own personal sins and those of his people (Dan. 9:1–20; see especially verse 20). In doing so he pleads, “O Lord hear, O Lord forgive, O Lord hearken and do; defer not, for thine own sake, O my God, because thy city and thy people are called by thy name” (verse 19).
The powerful surge of emotion that characterizes the outpouring of heart expressed in Ps. 119 and in Dan. 9 fits the present context, because the word for mourning in the second beatitude indicates a sorrow that begins in the heart, takes possession of the entire person, and is outwardly manifested.266
The blessedness of these people consists in this, that they shall be comforted. Godly sorrow turns the soul toward God. God, in turn, grants comfort to those who seek their help from him. It is he who pardons, delivers, strengthens, reassures (Ps. 30:5; 50:15; Isa. 55:6, 7; Mic. 7:18–20; Matt. 11:28–30). Thus tears, like raindrops, fall to the ground and come up in flowers (Ps. 126:5; Eccl. 7:3; John 14; see N.T.C. on that very comforting chapter; I Cor. 10:13; II Cor. 1:3, 4; Rev. 7:14–17; 21:4).
At times the comfort consists in this, that the affliction itself is removed (II Chron. 20:1–30; 32:9–23; Ps. 116; Isa. 38; Acts 12:5 ff.; etc.). Often, however, the affliction remains for a while but a weight of glory outbalances the grief (II Cor. 4:17; 12:8, 9). Think also of Rom. 8:28; even better, of 8:28–39. Most beautifully is this “comfort” summarized in Lord’s Day 1 of The Heidelberg Catechism:
“Question. What is your only comfort in life and death?
“Answer. That I, with body and soul, both in life and death, am not my own, but belong unto my faithful Savior Jesus Christ; who with his precious blood has fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father not a hair can fall from my head; yea, that all things must be subservient to my salvation, wherefore by his Holy Spirit he also assures me of eternal life, and makes me heartily willing and ready henceforth to live unto him.” Add to this II Tim. 1:12; 4:7, 8; Rev. 17:14; 19:7.
The Third Beatitude
5. Blessed the meek, for they shall inherit the earth. There is very little difference between being “poor in spirit” and being “meek.” Nevertheless, there is a slight distinction, namely this, that the first designation describes the man more as he is in himself, namely, broken-hearted; whereas the second pictures him more definitely in his relation to God and the fellowman.
What is said here about the meek individual is an echo of Ps. 37:11 (see also verses 22, 29, 34 of that same psalm). In order therefore to learn what is meant by the expression “the meek” we do best to derive the content of this concept from that psalm. It describes the person who is not resentful. He bears no grudge. Far from mulling over injuries received, he finds refuge in the Lord and commits his way entirely to him. All the more does he do this because he has died to all self-righteousness. He knows that he cannot claim any merit before God (cf. Ps. 34:18; 51:17). Since God’s favor means everything to him he has learned to take joyfully “the plundering of his possessions, knowing that he has a better possession and an abiding one” (Heb. 10:34). Yet meekness is not weakness. Meekness is not spinelessness, the characteristics of the person who is ready to bow before every breeze. It is submissiveness under provocation, the willingness rather to suffer than to inflict injury. The meek person leaves everything in the hand of him who loves and cares.
The blessedness of those who are meek consists in this, that “they shall inherit the earth.” In a sense they inherit it even now, and this for several reasons: a. by not paying undue attention to enriching themselves but rather to doing their duty before God and fulfilling their task on earth; in other words, by first and most of all seeking God’s kingdom and his righteousness, “all these things” (food, clothing, etc.) are graciously bestowed upon them as an extra gift (Matt. 6:33). The law of indirection is by no means a dead letter. b. Their very meekness makes them a blessing to their fellowmen, some of whom will bless them in return (Mark 10:30; Acts 2:44, 45; 16:15; Phil. 4:18). c. They may possess only a small portion of this earth or of earthly goods, but a small portion with God’s blessing resting upon it is more than the greatest riches without God’s blessing.
Except in a very formal or legal sense, does a man whose soul is racked by the fear of the coming judgment really possess his earthly goods? Does he possess them in the sense of enjoying them? Of course not! It is not he who has them: they have him! A comparison of two passages from the book of Isaiah shows who are really the ones that inherit the earth:
“Thou wilt keep him in perfect peace whose mind is stayed on thee, because he trusts in thee” (26:3).
“There is no peace, says Jehovah, for the wicked” (48:22). Not the men of the world but the meek are those who know that Rom. 8:28 is true. Therefore, they, and they alone, are the ones who possess the earth.
But the most complete fulfilment of the promise is reserved for the future, when at Christ’s return in glory the meek will inherit the new heaven and earth, the rejuvenated universe from which every stain of sin and every remnant of the curse will have been removed and in which righteousness will forever dwell (Rev. 21:1 ff.).
To inherit the earth indicates the following:
a. By grace the citizen of the kingdom has a right to this possession;
b. He will certainly receive it as an inalienable treasure;
c. He will not need to—cannot even—earn it himself.
The Fourth Beatitude
Out of the depths of conscious spiritual poverty, mourning over sin, and meekness the citizens of the kingdom cry to God for fulfilment, that is, for righteousness, the complete satisfaction of their basic spiritual need. The fourth beatitude therefore follows very naturally: 6. Blessed those hungering and thirsting for righteousness, for they shall be fully satisfied. This righteousness consists in perfect comformity with God’s holy law, that is, with his will. It is first of all a righteousness of imputation: “Abraham believed in Jehovah; and he reckoned it to him for righteousness” (Gen. 15:6). Man is unable to earn this right standing with God. No amount of good works will ever be able to atone for his sin. In fact, “All our righteousnesses are as a polluted garment” (Isa. 64:6). No human cleansings of any kind, be they ceremonial or other, can ever wash away sin, “For though you wash yourself with lye and use abundant soap, the stain of your guilt is still before me, says the Lord Jehovah” (Jer. 2:22). No amount of sacrifices is able to wipe out human guilt: “Sacrifice and offering thou hast no delight in … burnt-offering and sin-offering hast thou not required” (Ps. 40:6). No mere human being can ever atone for the sin of his brother: “None of them can by any means redeem his brother, or give God a ransom for him” (Ps. 49:7). In fact, as far as man himself is concerned the situation is entirely hopeless. His chief, basic, and irreplaceable need is to be in perfect accord with God; and this is also the goal that he can never attain: “How can a man be just before God?” (Job 9:1).
Into this hopeless and horrifying situation God’s Son in his glorious and sovereign grace entered. It was he (together with the Father and the Spirit, the one only true God) who came to the rescue when all other means failed. “Then said I, Lo, I am come; in the roll of the book it is written of me; I delight to do thy will, O my God; thy law is within my heart” (Ps. 40:7, 8). The manner in which the sinner’s rescue was to be accomplished and salvation provided is clearly depicted in Isa. 53: “He was wounded for our transgressions; he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and Jehovah has laid on him the iniquity of us all” (verses 5 and 6). And so the Immanuel was destined to become “Jehovah our righteousness” (Jer. 23:7). Through him as a ransom the sins of his people were freely pardoned, so that David could sing, “Blessed is he whose transgression is forgiven, whose sin is covered” (Ps. 32:1).
All of this, of course, was known to Jesus when he said, “Blessed those hungering and thirsting for righteousness.” Even while on earth he was fully cognizant of his function as Substitute. Was it not in order to perform that office that he had left his heavenly home (II Cor. 8:9)? See also on Matt. 20:28 (cf. Mark 10:45). And was it not for his people that he was going to pour out his blood (Luke 22:19, 20; I Cor. 11:24, 25; cf. John 10:11, 28; Acts 20:28; Eph. 1:7, 14; Col. 1:14; Heb. 9:12; I Peter 1:19; Rev. 5:9)? Moreover, the fact that man’s righteousness is based on God’s mercy and not on human merit or works is a truth that did not need to wait for Paul (Rom. 4:3, 9; Gal. 3:6) to be discovered. Not only did Moses know it (Gen. 15:6), and David (Ps. 32:1), but certainly also Jesus. He clearly taught it in the unforgettable parable of The Pharisee and the Publican (Luke 18:9–14; see especially verses 13 and 14). It is true that the teaching of the Old Testament and of Jesus paved the way for the broader and far more detailed exposition of this doctrine by the apostle to the Gentiles.
That here in Matt. 5:6 Christ, nevertheless, refers to a righteousness not merely by imputation but also by impartation, not merely of legal state but also of ethical conduct, seems to follow clearly from such a passage as Matt. 6:1, “Take care that you do not practice your righteousness before the people,” and see also Matt. 5:10, 20–48. The two are inseparable. Though it is impossible for good works to justify anybody, it is just as impossible for a justified person to live without doing good works. The term “righteousness” as used by Christ is therefore very comprehensive, embracing both the forensic and the ethical.
Relation between “righteousness” as pictured by Christ and the “righteousness of the Pharisees”: the former is internal, the latter generally external; the former is of the heart, the latter predominantly of outward appearance; the former is genuine, the latter all too often a manufactured article. Cf. Matt. 5:20–6:18.
“For they shall be fully satisfied” (literally: “filled”).267 Note, however, that not those who merely feel that “something is wrong,” but only those who “hunger and thirst” after righteousness shall be filled. The righteousness imputed and imparted by God must be the object of intense desire, earnest yearning, and relentless pursuit. Cf. Ps. 42:1, “As the hart pants for the water-brooks.…” Cf. Isa. 55:1; Amos 8:11; John 4:34; 6:35; 7:37; Rev. 22:17.
How does this hunger and thirst for righteousness become fully satisfied? By the imputation of Christ’s merits. Thus we obtain a righteousness of state. By the sanctifying work of the Holy Spirit. Thus we obtain a righteousness of inner condition and outward conduct. Cf. Rom. 8:3–5; II Cor. 3:18; II Thess. 2:13. These two are inseparable: those for whom Christ died are sanctified by the Holy Spirit. Therefore, those whose sins are forgiven render the sacrifice of thanksgiving.268
The Fifth Beatitude
The fifth, sixth, and seventh beatitudes describe the fruits of the work which God through his Spirit performs in the hearts of his children. They are therefore very closely connected with that which immediately precedes. Those who, according to the fourth beatitude, have become “filled” or “fully satisfied” as the result of God’s mercy shown to them, now in turn exercise mercy towards others (fifth beatitude). Those who have experienced the purifying influence of the Holy Spirit become pure in heart (sixth beatitude). And, of course, these same people, having been saved by the Prince of Peace, now become peace-makers (seventh beatitude).
As was indicated earlier, it is impossible to prove that merciful, pure in heart, and peace-making represent a climactic sequence or are the manifestations of a step by step gradually ascending development in the believers’ life. It is conceivable, to be sure, that the relation is as follows: those who have become merciful become conscious of the fact that their mercy is still mingled with sin, and thus all the more strive after purity of heart. Also it is possible that peace-making is mentioned next according to the rule stated by James, namely, that “the wisdom which is from above, is first pure, then peaceable” (3:17). However, as A. Plummer, followed by A. T. Robertson, has stated, the order in which James mentions these two is probably more logical than chronological.269 Accordingly, since the reason for the sequence in which the fifth to the seventh beatitudes are reported is not clear they will simply be regarded as parallel responses to God’s redeeming grace. First, then, the fifth beatitude: 7. Blessed the merciful, for they shall have mercy shown to them. Mercy is love for those in misery and a forgiving spirit toward the sinner. It embraces both the kindly feeling and the kindly act. We see it exemplified in the parable of The Good Samaritan (Luke 10), and especially in Christ, the merciful Highpriest (Heb. 2:17).
Although it would be unrealistic to deny that, due to God’s loving disposition, remembered and unremembered acts of sympathy and kindness are in evidence all around us, even in the world of the unregenerate (Acts 28:2), the mercy spoken of in this beatitude grows “out of the personal experience of the mercy of God” (Lenski). As such it is a peculiarly Christian virtue, which holds also for the other characteristics mentioned in the beatitudes. All indicate qualities of the citizens of the kingdom. For that matter, it should never be forgotten that while the Romans spoke of four cardinal virtues—wisdom, justice, temperance, and courage—mercy was not among them. And to obtain a balanced view of the semblance of this grace in the world at large it is but fair to balance Acts 28:2 with Prov. 12:10, “The tender mercies of the wicked are cruel.”
It is worthy of note that again and again Scripture exhorts believers to show mercy out of gratitude for the mercy with which they themselves have been treated. The parable of The Unmerciful Servant (Matt. 18:23–25) is a striking example. See also Matt. 25:31–46; Rom. 15:7, 25–27; II Cor. 1:3, 4; Eph. 4:32; 5:1; Col. 3:12–14. This mercy must be shown to those who belong to “the household of the faith,” but must not be confined to them (Gal. 6:10). In fact, it must be shown to “all men,” not even excluding those who hate and persecute believers (Matt. 5:44–48). It is immediately apparent that if the implication of the fifth beatitude were put into practice with greater zeal and consistency the preaching of the gospel would be far more effective! What a blessing for mankind this would be!
“For they shall have mercy shown to them.” They, they alone, who exercise mercy can expect to receive from the Lord the reward of mercy, as is evident not only from some of the passages mentioned in the preceding paragraph but also from II Sam. 22:26; Matt. 6:14, 15; and James 2:13. When this golden seed is sown an abundant harvest is gathered in (Matt. 7:2; Luke 6:38).
The Sixth Beatitude