A Godly and Learned Exposition upon
ChristŐs Sermon in the Mount
ŇAnd 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,Ó etc. Matthew 5:1,2
In this chapter and
the two next, is contained ChristŐs Sermon in the Mount, preached to His
disciples, and others that were converted unto Him among the multitude. Hereof
I have chosen to entreat, because it is a most divine and learned sermon, and
may not unfitly be called the key to the whole Bible; for here Christ openeth
the sum of the Old and New Testament.
I. Before we come
to the parts of this sermon, three general points are to be scanned for the
clearing of the doctrine following.
1. First, the time when this sermon
was preached; to wit, the second year of ChristŐs ministry; upon this occasion:
when Christ had wrought a miracle (Luke 6:7) in curing the man with the
withered hand upon the Sabbath day, the scribes and Pharisees went about to
kill Him, whereupon He departed from among them, and went into a mount, where
He spent the whole night in prayer. And when it was day, he chose the twelve
apostles; which done, He came down into a plain place near to the mount, where
He wrought His many miracles, but because the people thronged about Him to
touch Him (for there went virtue out of Him which cured them) therefore He
withdrew Himself out of the throng into the mountain again, and there preached
this sermon unto His disciples soon after their election; no doubt for this
end, to teach them His will, and also to frame and instruct them so as they
might become profitable teachers unto others.
2. The scope and drift of this large
sermon; namely, to teach His disciples, with all that believe in Him, to lead a
godly, an holy and a blessed life. Although this be evident in the text, yet
the popish teachers have depraved this end and scope; saying that Christ herein
propoundeth a new law, far more perfect than the law of Moses; and also
delivereth new divine counsel to His disciples, which was not given in the law
or in the prophets. But they err and are deceived; for ChristŐs intent is to
clear the true meaning of Moses and the prophets, which was corrupted by the
false gloss of the Jewish teachers; and not to add any new law or counsel
thereunto, as afterwards will plainly appear (5:17; 7:12). Again, there cannot
be given unto man a more perfect rule than MosesŐ law, the sum and scope
whereof is to love God with all the heart, with all the soul and with all
the strength (Matt. 22:37); than which there cannot be greater perfection in a
creature. We therefore upon the consideration of this worthy end, must labour
to shew the greater care and conscience to learn and do the things propounded
in this sermon.
3. Whether is this
sermon the same with that which is set down by St Luke (Luke 6:20ff.)? This
question is necessary; for if they be the same sermon, then will the one give
great light unto the other. Men indeed differ in judgment touching this point;
some say there are divers sermons; others say they are one and the same; and
that opinion is most likely. For first, they have one beginning and one matter,
the same order of preaching and the same conclusion, as comparing of them
together will plainly declare. Secondly, this sermon recorded by them both, was
made upon the election of ChristŐs twelve apostles, a little after the curing
of the man with the withered hand. This is plain in St Luke and may well be
gathered from the doctrine of this sermon recorded by Matthew wherein Christ
instructeth His apostles particularly in their office and calling; which He
would not have done, if He had not formerly called them thereunto. If it be
said that St Matthew recordeth their election afterward in the tenth chapter, Answer: In the writings
of the evangelists there be certain anticipations; that is, some things are set
down after, which were done before; and some things are set down before, which
were done after, as might easily be proved by sundry examples, and in the point
in hand is evident; for the election of the apostles is set down by St Matthew
in his tenth chapter upon occasion of his recording their commission to preach;
so that this circumstance of the apostlesŐ election doth notably prove these
sermons to be one, St Matthew setting down the same more largely, and Luke more
briefly.
Their reasons who
hold them to be two distinct sermons, are of no moment. They say that the
sermon recorded by St Luke was made on the plain; this of Matthew in the
mountain; that of Luke was made by Christ standing, this of Matthew as He sat
down. Answer: But Luke saith not that it was made by Christ in a plain, or standing;
only this he saith, that Christ coming from the mountain, stood in a plain
place, and there wrought certain miracles, and then preached; now all this
might be done, and yet Christ might preach this sermon in the mount, sitting,
as St Matthew saith; for the order of the story is this: Christ being maligned
of the Jews went into a mount, and there prayed; after long prayer, He chose
twelve apostles, and then came down into a plain and wrought miracles; but by
reason of the throng which pressed about Him to touch Him, He went into the
mountain again, and there preached this sermon to His apostles and others that
followed Him.
II. Thus much in
general. Now we come to the sermon itself; which containeth three parts: a
preface, the matter of the sermon, and the conclusion.
The preface or
preparation is contained in the first two verses of this chapter, wherein are
set down divers circumstances pertaining to the sermon:
1. As first and
principally, the author of it, to wit, Jesus Christ the redeemer and mediator
of mankind, who in the making of this sermon must be considered two ways, even
as He is a prophet:
(1) First, as the
minister of circumcision for the truth of God (Rom. 15:8), as the apostle
speaketh, whereby thus much is signified, that Jesus Christ as He was man, born
among the Jews, was unto them a prophet and minister in His own person, and
with His own mouth was to teach them the will of His Father; which thing was
requisite for the accomplishing of GodŐs Word, who had promised before to His
ancient people by Moses that He would raise up unto them a prophet like unto
Moses, whom they should hear in all things that He should speak unto them (Acts 3:22); which
prophecy was verified in this sermon; wherein He manifesteth Himself to be the
minister of circumcision unto them.
(2) Secondly, here
we must consider Christ as a prophet like unto Elijah and Elisha, who were as fathers
and masters to the rest of the prophets; for herein He doth not only teach
believers among the multitude, but His own disciples also, who were afterward
to make disciples with Christ, and to build up further them that did believe;
yea, this instruction of His disciples is the chief scope of this sermon.
2. Secondly, here
is noted the place where this sermon was made, to wit, a mountain in
Galilee: He went up into a mountain. This place He chose for two
reasons: first, to avoid the throng that pressed about Him while He stood on
the plain, to see Him and to touch Him, because there went virtue out of Him (Luke 6:19).
Secondly, that He might have a fit place, both for Himself to sit and teach,
and for His disciples and the multitude attentively and orderly to hear and
learn that wholesome doctrine which he delivered.
In this choice of
the place: First, He sheweth great care and wisdom to maintain outward order in
the dispensation of His Word; whereby He teacheth us that in all holy
ministrations, outward order is to be kept, and convenient places chosen, where
the Word of God may be reverently and profitably both spoken and heard.
Secondly, herein He sheweth special care to dispense His FatherŐs will when
occasion was offered; yea, He declareth His diligence herein; so as it is true
it was meat and drink unto Him (John 4:34), thus by teaching the people to do
His FatherŐs will. And this His practice must be a precedent and
example to all GodŐs ministers. They must not preach by constraint, but of a
willing mind; yea, they must rejoice and be glad, when occasion is offered,
that they may dispense the will of God unto His people. This Paul meant in his
straight charge to Timothy, that he should be instant, and teach in season
and out of season (2 Tim. 4:1,2); that is, take all occasions to teach
the Word; following the example of Christ, who stayed not till He came to
Jerusalem, or to some synagogue, but having good occasion offered, taught the
multitude in this mountain.
3. Thirdly, here is
noted that bodily gesture which Christ useth in this sermon; He taught them not
standing, but sitting; when He was set; so when He preached in
Nazareth, He stood up and read His text, and then sat down, and preached unto
them (Luke 4:16,20) And when His father and mother sought Him at the feast,
they found Him in the temple sitting among the doctors and asking them
questions (Luke 2:46); and being apprehended, He said to the multitude, I
sat daily with you in the temple teaching (Matt. 26:53). Now Christ
used to preach sitting, because it was the manner and custom of that church so
to do; the scribes and Pharisees (saith Christ) sit in
MosesŐs chair (Matt. 23:2); where He noteth their gesture in teaching and expounding
the law. Whereby we are taught to be careful in observing all seemly,
commendable and convenient gestures which are used in that church whereof we
are members. If any shall ask whether we may not preach sitting, as Christ did,
I answer, if it were the custom of our church, we might lawfully do it; for
these gestures be indifferent in themselves; but we do it not, because our
custom is otherwise. And so we may say of preaching with the head covered,
which is the manner used by ministers in the French churches; but we use it
not, because we have no such custom in our church.
4. Fourthly, here
are noted the parties whom Christ taught, namely, His disciples; for though
He spake in the audience of the multitude, yet herein He chiefly intended to instruct His disciples; that is, all
those whom He had converted by His former ministry, and among them principally
the twelve apostles, whom He had newly chosen to become teachers of others.
This circumstance must be well observed, for as it helpeth to clear some points
in the doctrine following; so it serveth notably to prove and justify the
schools of the prophets, wherein some teach, and others hear and learn, for
this end, to furnish themselves with gifts, that afterward they may become good
and able teachers in GodŐs church; for what is this but to follow the example of
Christ, who in this place delivereth doctrine and instruction to His twelve
apostles, the better to enable them to their faithful discharge of their holy
ministry.
5. Lastly, in this
preface is noted ChristŐs manner of speaking, in these words: And He opened
His mouth and taught them, saying; which some so take to signify nothing else
but a full and evident kind of speech; as if the Holy Ghost had said, He
spake with His mouth; as we used to say in English, I heard it with
mine ears. But this phrase hath a further meaning; for as Paul willing the Ephesians
to pray to God for him that a door of utterance may be given him, that he might
open his mouth boldly to publish the secrets of the gospel (Eph. 6:19), doth
there make that opening of his mouth, a more special kind of
speaking, and a far more weighty matter than his ordinary communication; and as
Elihu saying, I will open my lips, and will answer (Job 32:20), doth
thereby import that his speech should be upon due consideration and sound
knowledge; so the evangelist saying, Christ opened His mouth, doth thereby mean
that upon serious meditation upon sundry points of heavenly doctrine, He began
to speak with liberty and authority; and to deliver unto them deep matter of
weight and great importance. That this is the meaning, may appear by the
conclusion of this sermon, where it is said, the people wondered at His
doctrine, because He taught as one having authority (Matt. 7:29).
Doth Christ here
open His mouth and utter weighty points of doctrine in this sermon? Then it
standeth all churches and people in hand to open their ears and apply their
hearts to hear, learn, receive, believe and obey the same; this is that prophet
foretold by Moses, who must be heard in all things that he shall speak; yea, whosoever
will not hear His voice, may be cut off from among GodŐs people (Acts 3:22,23);
and great reason, for if the word spoken by angels stood steadfast, and
every transgression received a just recompense of reward; how shall we escape,
if we neglect so great salvation preached unto us by Christ (Heb. 2:2,3)?
Secondly, hereby all GodŐs ministers are taught, by all godly diligence to seek
to furnish themselves for their holy ministry, that they may bring serious and
weighty matter before GodŐs people, and deliver the same with that convenient
boldness and authority which beseemeth GodŐs Word. Thirdly, in ChristŐs
addressing of Himself to speak, all persons must learn to make conscience both
of silence and of speech; this we shall do, if by silence we close up our lips,
till we have just matter to speak of, tending to the glory of God or the good
of our brethren; and being so prepared upon fit occasion, and in due time, we
may utter our mind; we must remember that Christ left Himself an example that
we should follow in His steps; and also consider that of every idle word
that we shall speak, we must render account unto God (Matt. 12:36). If
this were known and believed, there would not be so many sins in words, by
cursing, swearing, vain and idle speaking, as there be.
Thus much of the
preface. Now we come to the matter of this sermon, beginning at the third verse
of this chapter, and so continuing to the 28th verse of the seventh
chapter. And it may be divided into twelve heads or places of doctrine: The
first whereof concerneth true happiness or blessedness, from the 2nd
verse of this chapter to the 13th, wherein are propounded sundry
rules directing men to attain thereunto. The scope of them all must be
considered, which in general is this: Our Saviour Christ had now preached two
years among the people, and thereby had won many to become His disciples; and
among the rest, His twelve apostles; to all whom He promised happiness and life
everlasting, if they would continue in the faith and obedience of His Word. Now
though they believed in Him, yet they still remained in the same state for
outward things, and became more subject to outward miseries than before; so as
if they judged of happiness by their present outward estate, they might easily
suspect the truth of ChristŐs doctrine, and think He had deceived them, because
He promised them happiness, and yet for outward things, their case was far
worse than before they knew Him. This our Saviour Christ, considering, doth
here go about to remove this false conceit out of their minds; and for this
purpose delivereth this doctrine unto them, in the first general head of His
sermon; that true happiness before God, is ever joined, yea, covered many
times, with the cross in this world. Whereby He strikes at the
root of their carnal conceit, which placed true happiness in outward things,
and looked for outward peace and prosperity upon the receiving of the gospel.
As this is the
scope of the doctrine following, so it stands us in hand to learn the same, and
to find experience hereof in our own hearts, that true comfort and felicity is
accompanied with manifold miseries in this life. Indeed carnal wisdom deemeth
them happy that enjoy outward peace, wealth and pleasure, but this conceit must
be removed, and ChristŐs doctrine embraced, who joineth true happiness with the
cross. Secondly, this serveth to teach us patience in affliction; for it is
GodŐs will to temper happiness and the cross together; now this puts life into
an afflicted soul, to think that Christ will have His felicity enjoined and
felt in outward misery. Thus much of this head of doctrine in general; now we
come to the branches thereof.