Page:An Exposition of the Old and New Testament (1828) vol 5.djvu/53

Rh eat the fat, and drink the sweet, and carry all before them with a high hand, and have every sheaf bowing to their sheaf; happy the people that is in such a case; and their designs, aims, and purposes are accordingly; they bless the covetous, (Ps. 10. 3.) they will be rich. Now our Lord Jesus comes to correct this fundamental error, to advance a new hypothesis, and to give us quite another notion of blessedness and blessed people, which, however paradoxical it may appear to those who are prejudiced, yet is in itself, and appears to be to all who are savingly enlightened, a rule and doctrine of eternal truth and certainty, by which we must shortly be judged. If this, therefore, be the beginning of Christ's doctrine, the beginning of a christian's practice must be to take his measures of happiness from those maxims, and to direct his pursuits accordingly.

2. It is designed to remove the discouragements of the weak and poor who receive the gospel, by assuring them that his gospel did not make those only happy that were eminent in gifts, graces, comforts, and usefulness; but that even the least in the kingdom of heaven, whose heart was upright with God, was happy in the honours and privileges of that kingdom.

3. It is designed to invite souls to Christ, and to make way for his law into their hearts. Christ's pronouncing these blessings, not at the end of his sermon, to dismiss the people, but at the beginning of it, to prepare them for what he had further to say to them, may remind us of mount Gerizim and mount Ebal, on which the blessings and cursings of the law were read, Deut. 27. 12, &c. There the curses are expressed, and the blessings only implied; here the blessings are expressed, and the curses implied: in both, life and death are set before us; but the law appeared more as a ministration of death, to deter us from sin; the gospel as a dispensation of life, to allure us to Christ, in whom alone all good is to be had. And they who had seen the gracious cures wrought by his hand, (ch. 4. 23, 24.) and now heard the gracious words proceeding out of his mouth, would say that he was all of a piece, made up of love and sweetness.

4. It is designed to settle and sum up the articles of agreement between God and man. The scope of the divine revelation is to let us know what God expects from us, and what we may then expect from him; and no where is this more fully set forth in a few words than here, nor with a more exact reference to each other; and this is that gospel which we are required to believe; for what is faith but a conformity to these characters, and a dependence upon these promises? The way to happiness is here opened, and made a highway; (Isa. 35. 8.) and this coming from the mouth of Jesus Christ, it is intimated that from him, and by him, we are to receive both the seed and the fruit, both the grace required, and the glory promised. Nothing passes between God and fallen man, but through his hand. Some of the wiser heathen had notions of blessedness different from the rest of mankind, and looking toward this of our Saviour. Seneca, undertaking to describe a blessed man, makes it out, that it is only an honest, good man that is to be so called: De Vitâ beatâ, cap. iv. Cui nullum bonum malumque sit, nisi bonus malusque animus—Quem nec extollant fortuita, nec frangant—Cui vera voluptas erit voluptatum contemptio—Cui unum bonum honestas, unum malum turpitudo.—In whose estimation nothing is good or evil, but a good or evil heart—Whom no occurrences elate or deject—Whose true pleasure consists in a contempt of pleasure—To whom the only good is virtue, and the only evil vice.

Our Saviour here gives us eight characters of blessed people, which represent to us the principal graces of a christian. On each of them a present blessing is pronounced; Blessed are they; and to each a future blessedness is promised, which is variously expressed, so as to suit the nature of the grace or duty recommended.

Do we ask then who are happy? It is answered,

I. The poor in spirit are happy, v. 3. There is a poor spiritedness that is so far from making men blessed, that it is a sin and a snare—cowardice and base fear, and a willing subjection to the lusts of men. But this poverty of spirit is a gracious disposition of soul, by which we are emptied of self, in order to our being filled with Jesus Christ. To be poor in spirit, is, 1. To be contentedly poor, willing to be empty of worldly wealth, if God orders that to be our lot; to bring our mind to our condition, when it is a low condition. Many are poor in the world, but high in spirit, poor and proud, murmuring and complaining, and blaming their lot, but we must accommodate ourselves to our poverty, must know how to be abased, Phil. 4. 12. Acknowledging the wisdom of God in appointing us to poverty, we must be easy in it, patiently bear the inconveniences of it, be thankful for what we have, and make the best of that which is. It is to sit loose to all worldly wealth, and not set our hearts upon it, but cheerfully to bear losses and disappointments, which may befall us in the most prosperous state. It is not, in pride or pretence, to make ourselves poor, by throwing away what God has given us, especially as those in the church of Rome, who vow poverty, and yet engross the wealth of nations; but, if we be rich in the world, we must be poor in spirit, that is, we must condescend to the poor, and sympathize with them, as being touched with the feeling of their infirmities; we must expect and prepare for poverty; must not inordinately fear or shun it, but must bid it welcome, especially when it comes upon us for keeping a good conscience, Heb. 10. 34. Job was poor in spirit, when he blessed God in taking away, as well as giving. 2. It is to be humble and lowly in our own eyes. To be poor in spirit, is to think meanly of ourselves, of what we are, and have, and do; the poor are often taken in the Old Testament for the humble and self-denying, as opposed to those that are at ease, and the proud; it is to be as little children in our opinion of ourselves, weak, foolish, and insignificant, ch. 18. 4.—19. 14. Laodicea was poor in spirituals, wretchedly and miserably poor, and yet rich in spirit, so well increased with goods, as to have need of nothing, Rev. 3. 17. On the other hand, Paul was rich in spirituals, excelling most in gifts and graces, and yet poor in spirit, the least of the apostles, less than the least of all saints, and nothing in his own account. It is to look with a holy contempt upon ourselves, to value others, and undervalue ourselves in comparison of them. It is to be willing to make ourselves cheap, and mean, and little, to do good; to become all things to all men. It is to acknowledge that God is great, and we are mean; that he is holy, and we are sinful; that he is all, and we are nothing, less than nothing, worse than nothing; and to humble ourselves before him, and under his mighty hand. 3. It is to come off from all confidence in our own righteousness and strength, that we may depend only upon the merit of Christ for our justification, and the Spirit and grace of Christ for our sanctification. That broken and contrite spirit with which the publican cried for mercy to a poor sinner, is this poverty of spirit. We must call ourselves poor, because always in want of God's grace, always begging at God's door, always hanging on in his house.

Now, (1.) This poverty in spirit is put first among the christian graces. The philosophers did not reckon humility among their moral virtues, but Christ puts it first. Self-denial is the first lesson to be learned in his school, and poverty of spirit entitled to the first beatitude. The foundation of all other graces is laid in humility. Those who would