MATTHEW III. 13— ir.
18 Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
14 But John forbad him, saying, I have need to be baptized of thee, aud com est thou to me?
15 And Jesus answering said unto him, Suffer it to le so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.
16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and be saw the Spirit of God descending like a dove, and lighting upon him:
17 And lo, a. voice from heaven, Baying, This is my beloved Son, ja whom I am well pleased.
You have here the account of our Lord Jesus Christ's baptism. This was His first step, when He entered on His ministry. When the Jewish priests took up their office at the age of thirty, they were washed with vs^ater. When our great High Priest begins the great work He came into the world to accomplish, He is publicly baptized.
Let us learn from these verses to regard the sacrament of baptism with reverence. An ordinance of which the Lord Jesus Himself partook, is not to be lightly esteemed. An ordinance to which the great Head of the Church submitted, ought to be ever honorable in the eyes of professing Christians.
There are few subjects in religion on which greater mistakes have arisen than baptism. There are few which require so much fencing and guarding. Let us arm oui minds with two general cautions.
L^t us beware on the one hand, that ive do not attach a superstitious importance to the water of baptism. We must not expect that water to act as a charm. We must not suppose that all baptized persons as a matter of course receive the grace of God, in the moment that they are baptized. To say that all who come to baptism obtain like and equal benefit, — and that it matters not a jot whether they come with faith and prayer, or in utter carelessness, — to say such things appears to contradict the plainest lessons of Scripture.
Let us beware on the other hand, that ive do not dishonor the sacrament of baptism. It is dishonored when it is thrust out of sight, and never publicly noticed in the congregation. A sacrament ordained by Christ Himself ought not to be treated in this way. The admission of every new member into the ranks of the visible church, whether young or grown up, is an event which ought to excite a lively interest in a Christian assembly. It is an event that ought to call forth the fervent prayers of all praying people. The more deeply we are convinced that baptism and grace are not inseparably tied together, the more we ought to feel bound to join in prayer for a blessing, whenever any one is baptized.
The baptism of our Lord Jesus Christ was attended by circumstances of peculiar solemnity. Such a baptism never will be again, so long as the world stands.
We are told of the presence of all three persons of the blessed Trinity. God the Son, manifest in the flesh, is baptized. God the Spirit descends like a dove, and lights upon Him. God the Father speaks from heaven with a voice. In a word we have the manifested presence of Father, Son, and Holy Ghost. Surely we may regard this as a public announcement, that the work of Christ was the result of the eternal counsels of all the Three. It was the whole Trinity, which at the beginning of creation said, " let us make man/' It was the whole Trinity again, which at the beginning of the Gospel seemed to say, " let us save man/'
This was a circumstance of singular solemnity. We read of no voice from, heaven before this, except at the givin«: of the law on Sinai. Both occasions were of peculiar importance. It therefore seemed good to our Father in heaven to mark both with peculiar honor. At the introduction both of the law and Gospel, He Himself speaks.
How striking and deeply instructive are the Father's words! " This is my beloved Son, in whom I am well pleased." He declares, in these words, that Jesus is the divine Saviour sealed and appointed from all eternity to carry out the work of redemption. He proclaims, that He accepts Him as the Mediator between God and man. He seems to publish to the world, that He is satisfied with Him as the propitiation, the substitute, the ransompayer for the lost family of Adam, and the Head of a redeemed people. In Him He sees His holy "law magnified and made honorable." Through Him He can " be just, and yet the justifier of the ungodly." (Rom. lii. 26.)
May we ponder these words well! They are full of rich food for thought. They are full of peace, joy, comfort and consolation, for all who have fled for refuge to the Lord Jesus Christ, and committed their souls to Him for salvation. Such may rejoice in the thought, that -though in themselves sinful, yet in God's sight they are counted righteous. The Father regards them as members of His beloved Son. He sees in them no spot, and for His son's sake is " well pleased." (Ephes. i. 6.)
MATTHEW IV. 1—11.
1 Then Jesus was led up of the spiint into the wilderness to be tempted of the devil.
2 And when he had fasted forty days and forty nights, he was afterward an hnngred.
3 And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
4 But he answered and said. It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
5 Then the devil taketh him up into the holy city, and setteth him on A pinnacle of the temple,
6 And saith unto him, If thou be the Son of God, cast thyself down: for it is written. He shall give his angels chai'ge concerning thee: and in their 1
hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
7 Jesus said unto him, It is written again, Tliou shalt not tempt the Lord thy God.
8 Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
9 And saith unto him. All these things will I give thee, if thou wilt full down and worship me.
10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only slmlt thcu serve.
11 Then the devil leaveth him, and, behold, angels came and minibtered unto him.
The jfirst event in our Lord's ministry which St. Matthew records after His baptism, is His temptation. This is a deep and mysterious subject. There is much in the history of it which we cannot explain. But there lie on the face of the history plain practical lessons, to which we shall do well to take heed.
Let us learn in the first place, ivhat a real and mighty enemy we have in the devil. He is not afraid to assault even the Lord Jesus Himself. Three times overlie attacks God's own Son. Our Saviour was " tempted of the devil."
It was the devil who brought sin into the world at the beginning. This is he, who vexed Job, deceived David, and gave Peter a heavy fall. This is he, whom the Bible calls a ^^ murderer," a " liar," and a " roaring lion." This is he, whose enmity to our souls never slumbers and never sleeps. This is he, who for nearly 6000 years has been working at one work, to ruin men and women, and draw them to hell. This is he, whose cunning and subtlety pass man's understanding, and who often appears " an angel of light."
Let us all watch and pray daily against his devices. There is no enemy worse than an enemy who is never seen and never dies, who is near to us wherever we live, and goes with us wherever we go. Not least let us beware of that levity and jesting about the devil, which is so unhappily common. Let us remember every day, that if we would be saved, we must not only crucify the flesh, and overcome the world, but also " resist the devil."
Let us learn in the next place, that we rmist not count temptation a strange thing, '' The disciple is not greater than his master, nor the servant than his lord." If Satan came to Christ, he will also come to Christians.
It would be well for all believers, if they would remember this. They are too apt to forget it. They often find evil thoughts arising within their minds, which they can truly say they hate. Doubts, questions, and sinful imaginings are suggested to them, against which their whole inward man revolts. But let not these things destroy their peace, and rob them of their comforts. Let them remember there is a devil, and not be surprised to find him near them. To be tempted is in itself no sin. It is the yielding to the temptation, and giving it a place in our hearts, which we must fear.
Let us learn in the next place, that the chief weapon we ought to use in resisting Satan is the Bible. Three times the great enemy oiFered temptations to our Lord. Three times his offer was refused, with a text of Scripture as the reason, " it is written/'
Here is one among many reasons, why we ought to be diligent readers of our Bibles. The Word is the sword of the Spirit. We shall never fight a good fight, if we do not use it as our principal weapon. — The Word is the lamp for our feet. We shall never keep the king's highway to heaven, if we do not journey by its light. — It may well be feared, that there is not enough Bible-reading amongst us. It is not sufficient to bave the Book. We must actually read it, and pray over it ourselves. It will do us no good, if it only lies still in our houses. "We must be actually familiar with its contents, and have its texts stored in our memories and minds. Knowledge of the Bible never comes by intuition. I-t can only be got by hard, regular, daily, attentive, wakeful reading. Do we grudge the time and trouble this will cost us? If we do, we are not yet fit for the kingdom of God.
Let us learn in the last place, what a sympathizing Saviour the Lord Jesus Christ is. " In that he himself hath suff'ered being tempted, he is able to succor them that are tempted." (Heb. ii. 18.)
The sympathy of Jesus is a truth w^hich ought to be peculiarly dear to all believers. They will find in it a mine of strong consolation. They should never forget, that they have a mighty Friend in heaven, who feels for them in all their temptations, and can enter into all their spiritual anxieties. Are they ever tempted by Satan to distrust God's care and goodness? So was Jesus. — Are they ever tempted to presume on God's mercy, and run into danger without warrant? So also was Jesus. — Are they ever tempted to commit some one great private sin for the sake of some great seeming advantage? So also was Jesus. — Are they ever tempted to listen to some misapplication of Scripture, as an excuse for doing wrong? So also was Jesus. — He is just the Saviour that a tempted people require. Let them flee to Him for help, and spread before Him all their troubles. They will find His ear ever ready to hear, and His heart ever ready to feel. He can understand their sorrows.
May we all know the value of a sympathizing Saviour by experience! There is nothing to be compared to it in this cold and deceitful world. Those who seek their happiness in this life only, and despise the religion of the Bible, have no idea what true comfort they are missing.
12 Now when Jesus had heard that i John was cast into prison, he departed into Gahlee;
13 And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
14 That it might be falfllled which was spoken by Esaias the prophet, Baying,
15 The land of Zabulon, and the laud of Nephthalim hy the way of the sea, beyond Jordan, Galileo of the Gentiles;
16 The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.
17 From that time Jesus began to preach, and to say, Eepent: for the kingdom of heaven is at hand.
18 And Jesus, walking by the sea
of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, castin,^ a net into the sea; for they were iisher.s.
19 And he saith unto them, Follow me, and I wiU make you tishers of men.
20 And they straightway left tJieir nets, and followed hun.
21 And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.
22 And they immediately left the ship and their father, and followed him.
23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing all manner of gicknesa
24 And his fame went throughout all Syria; and they brought unto him all sick people that were taken witli divers di^ea8es and torments, and those which were possessed with devils, and those which were lunatic,
and those that had the palsy; and he healed them.
25 And there followed him great multitudes of people from Galilee, and//w;i Decapolis, and from Jerusalem, and from Judsea, and from, beyond Jordan.
We have in these verses the beginning of our Lord's ministry among men. He enters on His labors among a dark and ignorant people. He chooses men to be His companions and disciples. He confirms His ministry by miracles, which rouse the attention of '' all Syria/' and draw multitudes to hear Him.
Let us notice the, way in which our Lord commenced His mighty work. " He began to preach."
There is no office so honorable as that of the preacher. There is no work so important to the souls of men. It is an office which the Son of God was not ashamed to take up. It is an office to which He appointed His twelve apostles. It is an office to which St. Paul in his old age specially directs Timothy's attention. He charges him with almost his last breath to " preach the word." It is the means which God has always been pleased to use above any other, for the conversion and edification of souls. The brightest days of the Church have been those when preaching has been honored. The darkest days of the Church have been those when it has been lightly esteemed. Let us honor the sacraments and public prayers of the Church, and reverently use them. But lot us beware that we do not place them above j^reaching.
Let us notice the first doctrine which the Lord Jesus proclaimed to the world. He began to say " repent."
tions, which lie at the very bottom of Christianity. It needs to be pressed on all mankind without exception. — High or low, rich or poor, all have sinned and are guilty before God; and all must repent and be converted, if they would be saved. And true repentance is no light matter. It is a thorough change of heart about sin, a change showing itself in godly sorrow and humiliation, — in heartfelt confession before the throne of grace, — in a complete breaking off from sinful habits, and an abiding hatred of all sin. Such repentance is the inseparable companion of saving faith in Christ. Let us prize the doctrine highly. It is of the highest importance. No Christian teaching can be called sound, which does not constantly bring forward " repentance toward God and faith toward our Lord Jesus Christ." (Acts xx. 21.)
Let us notice tJie class of men whom the Lo7'd Jesus chose to be His disciples. They were of the poorest and humblest rank in life. Peter, and Andrew, and James, and John, were all ^'fishermen."
The rehgion of our Lord Jesus Christ was not intended for the rich and learned alone. It was intended for all the world, — and the majority of all the world will always be the poor. Poverty and ignorance of books excluded thousands from the notice of the boastful philosophers of the heathen world. They exclude no one from the highest place in the service of Christ. Is a man humble? Does he feel his sins? Is he willing to hear Christ's voice and follow Him? If this be so, he may be the poorest of the poor, but he shall be found as high as any in the kingdom of heaven. Intellect and money are worth nothing without grace.
The religion of Christ must have been from heaven, or it never could have prospered and overspread the earth as it has done. It is vain for infidels to attempt to answer this argument. It cannot be answered. A religion which did not flatter the rich, the great, and the learned, — a religion which oiFered no license to the carnal inclinations of man's heart, — a religion whose first teachers were poor fishermen, without wealth, rank, or power, — such a religion could never have turned the world upside down, if it had not been of God. Look at the Roman emperors and the heathen priests with their splendid temples on the one side! Look at a few unlearned working men with the Gospel on the other! Were there ever two parties so unequally matched.? Yet the weak proved strong, and the strong proved weak. Heathenism fell, and Christianity took its place. Christianity must be of God.
Let us notice in the last place the general character of the miracles hy which our Lord confirmed His mission. Here we are told of them in the mass. Hereafter we shall read many of them described particularly. And what is their character? They were miracles of mercy and kindness. Our Lord " went about doing good."
These miracles are meant to teach us our Lord's power. He that could heal sick people with a touch, and cast out devils with a word, is " able to save to the uttermost all them that come unto God by Him." He is almighty.
These miracles are meant to be types and emblems of our Lord's skill as a spiritual physician. He before whom no bodily disease proved incurable, is mighty to cure every ailment of our souls. There is no broken heart that He caanot heal. There is no wound of conscience that He cannot cure. Fallen, crushed, bruised, plague-stricken as we all are by sin, Jesus by His blood and Spirit can make us whole. Only let us go to Him, These miracles not least are intended to show us Christ's heart. He is a most compassionate Saviour. He rejected no one who came to Him. He refused no one, however loathsome and diseased. He had an ear to hear all, and a hand to help all, and a heart to feel for all. There is no kindness like His. His compassions fail not.
May we all remember that Jesus is " the same yesterday, to-day, and for ever V High in heaven at God's right hand. He is not in the least altered. He is just as able to save, just as willing to receive, just as ready to help, as He was 1800 years ago. Should we have spread out our wants before Him then? Let us do the same now. He can " heal all manner of sickness and all manner of disease."
1 And seeing the multitudes, he went up into a mountain: and wiien he was set, his disciplescameunto him:
2 And he opened his mouth, and taught them, saying,
8 Blessed are the poor in spirit: for their's is the kingdom of heaven.
4: Blessed are they that mourn: for they shall be comforted.
5 Blessed are the meek; for they shall inherit the earth.
6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
7 Blessed are the merciful: for they shall obtain mercy.
8 Blessed are the pure in heart:
9 Blessed are the peacemakers: for thev shall be called the children of God.
10 Blessed are they which are persecuted for righteousness' sake: for their's is the kingdom of heaver.
11 Blessed are ye, when m.(\' shall revile you, and persecute ycu, and shall say all manner of evil against you falsely, for my sake.
12 Eejoice, and' be exceeding glad: for great is your reward in heaven; for so persecuted they the prophets which were before you.
The three chapters which begin with these verses deserve the special attention of all readers of the Bible. They contain what is commonly called the " sermon on the mount."
Every word of the Lord Jesus ought to be most precious to professing Christians. It is the voice of the chief Shepherd. It is the charge of the great Bishop and Head of the Church. It is the Master speaking. It is the word of Him who " spake as never man spake," and by whom we shall all be judged at the last day.
Would we know what kind of people Christians ought to be? Would we know the character at which Christians ought to aim? Would we know the outward walk and inward habit of mind which become a follower of Jesus? Then let us often study the sermon on the mount. Let us often ponder each sentence, and prove ourselves by it. Not least let us often consider who they are that are called blessed at the beginning of the sermon. Those whom the great High Priest blesses are blessed indeed.
The Lord Jesus calls those blessed, who are poor in spirit. He means the humble, a nd lowly- minded, and selfabased. He means those who ai*e deeply convinced of their own sinfulness in God's sight. These are they who are not " wise in their own eyes and holy in their own sight." They are not " rich and increased with goods." They do not fancy they need nothing. They regard themselves as "wretched, and miserable, and poor, and blind, and naked." Blessed are all such! Humility is the very first letter in the alphabet of Christianity. We must begin low, if we would build high.
The Lord Jesus calls those blessed, who mourn. He means those who sorrow for sin, and grieve daily over their own short-comings. These are they who trouble themselves more about sia than about anything on earth. The remembrance of it is grievous to them. The burden of it is intolerable. Blessed are all such! '^ The sacrifices of God are a broken and contrite spirit." One day they shall weep no more. " They shall be comforted."
The Lord Jesus calls those blessed, who are meek. He means those who are of a patient and contented spirit. They are willing to put up with little honor here below. They can bear injuries without resentment. They are not ready to take offence. Like Lazarus in the parable, they are content to wait for their good things. Blessed are all such! They are never losers in the long run. One day they shall " reign on the earth." (Rev. v. 10.)
The Lord Jesus calls those blessed, who hunger and thirst after righteousness. He means those who desire above all things to be entirely conformed to the mind of God. They long not so much to be rich, or wealthy, or learned, as to be holy. Blessed are all such! They shall have enough one day. They shall ^' awake up after God's likeness and be satisfied." (Psal. xvii. 15.)
The Lord Jesus calls those blessed, who are mercifuL He means those who are full of compassion towards others. They pity all who are suftering either from sin or sorrow, and are tenderly desirous to make their sufferings less. They are full of good works, and endeavors to do good. Blessed are all such! Both in this life and that to come, they shall reap a rich reward.
The Lord Jesus calls those blessed, who are piire in heart. He means those who do not aim merely at outward correctness, but at inward holiness. They are not satisfied with a mere external show of religion. They strive to keep a heart and conscience void of oiFence, and to serve God with the spirit and the inner man. Blessed are all such! The heart is the man. " Man looketh on the outward appearance, but the Lord looketh on tlie heart." (1 Sam. xvi. 7.) He that is most spiritual-minded will have most communion with God.
The Lord Jesus calls those blessed, who are peacemakers. He means those who use all their influence to promote peace and charity on earth, in private and in public, at home and abroad. He means those who strive to make all men love one another, by teaching that Gospel which says, " love is the fulfilling of the law.'' Blessed are all such! They are doing the very work which the Son of God began, when he came to earth the first time, and which He vv^ill finish when He returns the second time.
Lastly, the Lord Jesus calls those blessed, who are persemdedfor righteousness sake. He means those who are laughed at, mocked, despised, and ill-used, because they endeavor to live as true Christians. Blessed are all such! They drink of the same cup which their Master drank. They are now confessing Him before men, and He will confess them before His Father and the angels at the last day. " Great is their reward."
Such are the eight foundation-stones, which the Lord lays down at the beginning of the sermon on the mount. Eight great testing truths are placed before us. May we mark well each one of them, and learn wisdom!
Let us learn how entirely contrary are the principles of Christ to the principles of the world. It is vain to deny it. They are almost diametrically opposed. The very characters which the Lord Jesus praises, the world despises. The very pride, and thoughtlessness, and high tempers, and worldliness, and selfishness, and formality, and unlovingness, which abound everywhere, the Lord Jesus condemns.
Let us learn how unhappily different is the teaching of Christ from the practice of many professing Christians. Where shall we find men and women among those who go to churches and chapels, who are striving to live up to the pattern we have read of to-day? Alas! there is much reason to fear, that many baptized persons are utterly ignorant of what the New Testament contains. i Above all let us learn how holy and spiritual-minded all believers should be. They should never aim at any standard lower than that of the sermon on the mount. Christianity is eminently a practical religion. Sound doctrine is its root and foundation, but holy living should always be its fruit. And if we would know what holy living is, let us often bethink ourselves who they are that Jesus calls " blessed.''
13 Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
14 Ye are the light of the world. A city that is set on an hill cannot be hid.
15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.
16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
17 Think not that I am come to destroy the law, or the prophets: I
am not come to destroy, but to fulfil.
18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but v/hosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
20 For I say unto you, That except your righteousness "shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
In these verses the Lord Jesus treats of two subjects. One is the character which true Christians must support and maintain in the world. The other is the relation between His doctrines and those of the Old Testament. It is of great importance to have clear views on both these subjects.
True Christians are to be in the ivorld like salt. Now salt has a peculiar taste of its own, utterly unlike anything else. When mingled with other substances, it preserves them from corruption. It imparts a portion of its taste to everything it is mixed with. It is useful so long as it preserves its savor, but no longer. Are we true Chiistians? Then behold here our place and its duties!
True Christians are to be in the world like light. Now it is the property of light to be utterly distinct from darkness. The least spark in a dark room can be seen at once. Of all things created light is the most useful. It fertilizes. It guides. It cheers. It was the first thing called into being. Without it the w^orld would be a gloomy blank. Are we true Christians? Then behold again our position and its responsibilities!
Surely, if words mean anything, we are meant to learn from these two figures, that there must be something marked, distinct, and peculiar about our character, if we are true Christians. It will never do to idle through life, thinking and living like others, if we mean to be owned by Christ as His people. Have we grace? Then it must be seen. Have we the Spirit? Then there must be fruit. Have we any saving religion? Then there must be a difference of habits, tastes, and turn of mind, between us and those who think only of the world. It is perfectly clear that true Cliristianityis something more than being baptized and going to church. '' Salt" and " light " evidently imply peculiarityhoth of heart and life, of faith and practice. We must dare to be singular and unlike the world, if we mean to be saved.
The relation between our Lord's teaching and that of the Old Testament, is cleared up by our Lord in one striking sentence. He says, " Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil." These are remarkable words. They were deeply important when spoken, as satisfying the natural anxiety of the Jews on the point. They will be deeply important as long as the world stands, as a testimony that the religion of the Old and New Testament is one harmonious whole.
The Lord Jesus came to fulfil the predictions of the prophets, who had long foretold that a Saviour would one day appear. He came to fulfil the ceremonial laiv, by becoming the great sacrifice for sin, to which all the Mosaic offerings had ever pointed. He came to fulfil the moral law, by yielding to it a perfect obedience, which we could never have yielded — and by paying the penalty for our breach of it with His atoning blood, which we could never have paid. In all these ways He exalted the law of God, and made its importance more evident even than it had been before. In a word, " He magnified the law and made it honorable." (Isaiah xlii. 21.). There are deep lessons of wisdom to be learned from these words of our Lord. Let us consider them well, and lay them up in our hearts.
Let us beware of despising the Old Testajfient under any pretence whatever. Let us never listen to those who bid us throw it aside as an obsolete, antiquated, useless book. The religion of the Old Testament is the germ of Christianity. The Old Testament is the Grospel in the bud. The New Testament is the Gospel in full flower. — The Old Testament is the Grospel in the blade. The New Testament is the Grospel in full ear. — The saints in the Old Testament saw many things through a glass darkly. But they all looked by ftiith to the same Saviour, and were led by the same Spirit as ourselves. These are no light matters. Much infidelity begins with an ignorant contempt of the Old Testament.
Let us, for another thing, beware of despising the law of the Ten Commandments. Let us not suppose for a moment that it is set aside by the Gospel, or that Christians have nothing to do with it. The coming of Christ did not alter the position of the Ten Commandments one hair's breadth. If anything, it exalted and raised their authority. (Rom. iii. 31.) The law of the Ten Commandments is God's eternal measure of right and wrong. By it is the knowledge of sin. By it the Spirit shows men their need of Christ, and drives them to Him. To it Christ refers His people as their rule and guide for holy living. In its right place it is just as important as '^ the glorious Gospel." — It cannot save us. We cannot be justified by it. But never, never let us despise it. It is a symptom of an ignorant and unhealthy state of religion, when the law is lightly esteemed. The true Christian "delights in the law of God." (Rom. vii. 22.)
In the last place, let us heioare of supposing that the Gospel has lowered the standard of personal holiness, and that the Christian is not intended to be as strict and particular about his daily life as the Jew. This is an immense mistake, but one that is unhappily very common. So far from this being the case, the sanctification of the New Testament saint ought to exceed that of him who has nothing but the Old Testament for his guide. The more light we have, the more we ought to love God. The more clearly we see our own complete and full forgiveness in Christ, the more heartily ought we to work for His glory. We know what it cost to redeem us far better than the Old Testament saints did. We have read what happened in Gethsemane and on Calvary, and they only saw it dimly and indistinctly as a thing yet to come. May we never forget our obligations! The Christian who is content with a low standard of personal holiness has got much to learn.
21 Ye have heard that it was said by them of old time, Thou shalt not kin; and whosoever shall kill shall be in dancfer of the judgment:
22 But I say uuto you, That whosoevei* is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Eaca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell Are.
23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;
24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adver-
sary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
26 Verily I say unto thee. Thou fthalt by no means come out thence, till thou hast paid the uttermost farthing.
27 Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
28 But I say unto you. That whosoever looketh on a v/oman to lust after her, hath committed adultery with her already in his heart.
29 And if thy right eye oftend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
30 And if thy right hand offend thee, cut it off, and cast it from thee; for it is profitable for thee that one of
thy members should perish, and not that thy -whole body should be cast into hell.
31 It hath been said, Wliosoever shall put away his wif3, let him give her a writing of divorcement:
shalt not forswear thyself, but shalt perform unto the Lord thine oaths;
34 But I say unto yon, Swear not at all; neither by heaven; for it is God's throne:
35 Nor by the earth; for it is his footstool: neither by Jeru^^alem; for
ever shall put away his wife, saving I it is the city of the great King
for the cause of fornication, causeth her to commit adaltcry; and whosoever shall marry her that is divorced committeth adultery.
33 Again, ye have heard that it hath been said by them of old time, Thou
36 Neither shalt thou swear by thy head, bec:lu^ie thou canst not make one hair white or black.
37 But let your communication be, Yea, yea J Nay, nay: for whatsoever is more t!,au these "cometh of evil.
These verses deserve the closest attention of all readers of the Bible. A right understanding of the doctrines they contain lies at the very root of Christianity. The Lord Jesiis here explains more fully the meaning of His words, " I came not to destroy the law, but to fulfil/' He teaches us that His Gospel magnifies the law, and exalts its authority. He shows us that the law, as expounded by Him, w^as a far more spiritual and heartsearching rule than most of the Jews supposed. And He proves this by selecting three commandments out of the ten as examples of what He means.
He expounds the sixth commandment. Many thought that they kept this part of God's law, so long as they did not commit actual murder. The Lord Jesus shows, that its requirements go much further than this. It condemns all angry and passionate language, and especially when used without a cause. Let us mark this well. We may be perfectly innocent of taking life away, and yet be guilty of breaking the sixth commandment.
He expounds the seventh commandment. Many supposed that they kept this part of God's law, if they did not actually commit adultery. The Lord Jesus teaches, that we may break it in our thoughts, hearts, and imagi- nations, even when our outward conduct is moral and correct. The God with whom we have to do looks far beyond actions. With him even a glance of the eye may be a sin.
He expounds the third commandment. Many fancied that they kept this part of God's law, so long as they did not swear falsely, and performed their oaths. The Lord Jesus forbids all vain and light swearing altogether. All swearing by created things, even when God's name is not brought forward; — all calling upon God to witness, excepting on the most solemn occasions, is a great sin.
Now all this is very instructive. It ought to raise very serious reflections in our minds. It calls us loudly to use great searching of heart. And what does it teach?
It teaches us the exceeding holiness of God. He is a most pure and perfect Being, who sees faults and imperfections, where man's eyes often see none. He reads our inward motives. He notes our words and thoughts, as well as our actions. '•^ He requireth truth in the inward parts." Oh! that men would consider this part of God's character more than they do! There would be no room for pride, and self-righteousness, and carelessness, if they only saw God "as He is."
It teaches us the exceeding ignorance of man in spiritual things. There are thousands and ten thousands of professing Christians, it may be feared, who know no more of the requirements of God's law than the most ignorant Jews. They know the letter of the ten commandments well enough. They fancy, like the young ruler, " all these have I kept from my youth up." They never dream that it is possible to break the sixth and seventh commandments, if they do not break them by outward act or deed. And so they live on satisfied with themselves, and quite content with their little bit of religion. Ha]3py indeed are they who really understand God's law!
It teaches us our exceeding need of the Lord Jesus Christ's atoning blood to save us. What man or woman upon earth can ever stand before such a God as this, and plead '^ not guilty?" Who is there that has ever grown to years of discretion, and not broken the commandments thousands of times? " There is none righteous, no! not one.'" Without a mighty Mediator we should every one be condemned in the judgment. Ignorance of the real meaning of the law is one plain reason why so many do not value the Gospel, and content themselves with a little formal Christianity. They do not see the strictness and holiness of God's Ten commandments. If they did, they would never rest till they were safe in Christ.
In the last place, this passage teaches us the exceeding impoHance of avoiding all occasions of sin. If we really desire to l^e holy, we must " take heed to our ways, that we offend not in our tongues." — We must be ready to make up quarrels and disagreements, lest they gradually lead on to greater evils. " The beginning of strife is like the letting out of water." — We must labor to crucify our flesh and mortify our members, to make any sacrifice and endure any bodily inconvenience rather than sin. — We must keep our lips as it were with a bridle, and exercise an hourly strictness over our words. — Let men call us precise, if they will, for so doing. Let them say, if they please, that, we are " too particular." We need not be moved. We are merely doing as our Lord Jesus Christ bids us, and, if this is the case, we have no cause to be ashamed.
38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
_ 39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.
41 And whosoever shall compel thee to go a mile, go with him twain.
42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
43 Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy.
44 But I say unto you, Love your
enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
45 That ye may be the children of vour Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
46 For if ye love them which love you, what reward have ye? do not even the publicans the same?
47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
48 Be ye therefore perfect, even as your Father which is in heaven is perfect.
You have here our Lord Jesus Christ's rules for our conduct one towards another. He that would know how He ought to feel and act towards his fellow men, should often study these verses. They deserve to be written in letters of gold. They have extorted praise even from the enemies of Christianity. Let us mark well what they contain.
The Lord Jesus forbids everything like an unforgiving and revengeful spirit. A readiness to resent injuries, — a quickness in taking offence, — a quarrelsome and contentious disposition, — a keenness in asserting our rights, — all, all are contrary to the mind of Christ. The world may see no harm in these habits of mind. But they do not become the character of the Christian. Our Master says, " Resist not evil."
The Lord Jesus enjoins on us a spirit of universal love and charity. We ought to put away all malice. We ought to return good for evil, and blessing for cursing. We ought to "love even our enemies." — Moreover we are not to love in word only, but in deed. We are to deny ourselves, and take trouble, in order to be kind and courteous. If any man " compel thee to go a mile, go with him twain." We are to put up with much and bear much, rather than hurt another, or give offence. In all things we are to be unselfish. Our thought must never be, " how do others behave to me?" but " what would Christ have me to do?"
A standard of conduct like this may seem, at first sight, extravagantly high. But we must never content ourselves with aiming at one lower. We must observe the two weighty arguments by which our Lord backs up this part of His instruction. They deserve serious attention.
For one thing, if we do not aim at the spirit and temper which are here recommended, we are not yet children of God. Our " Father in heaven" is kind to all. He sends rain on good and on evil alike. He causes " His sun" to shine on all without distinction. — A son should be like his father. But where is our likeness to our Father in heaven, if we cannot show mercy and kindness to everybody? Where is the evidence that w^e are new creatures, if we lack charity? It is altogether wanting. We must yet be " born again." (John iii. 7.)
For another thing, if we do not aim at the spirit and temper here recommended, ive are manifestly yet of the world. Even those who have no religion can " love those who love them." They can do good and show kindness, when their affection or interest moves them. But a Christian ought to he influenced hy higher principles than these. — Do we flinch from the test? Do we find it impossible to do good to our enemies? If that be the case, we may be sure we have yet to be converted. As yet we have not " received the Spirit of God." (1 Cor. ii. 12.)
There is much in all this which calls loudly for solemn reflection. Ther are few passages of Scripture so calculated to raise in our minds humbling thoughts. We have here a lovely picture of the Christian as he ought to be. We cannot look at it without painful feelings. We must all allow that it differs widely from the Christian as he is. Let us cefiry away from it two general lessons.
In the first place, if the spirit of these ten verses were more continually remembered by true believers, they would recommend Christianity to the world far more than they do. We must not allow ourselves to suppose that the least words in this passage are trifling and of small moment. They are not so. It is attention to the spirit of this passage which makes our religion beautiful. It is the neglect of the things which it contains by which our religion is deformed. Unfailing courtesy, kindness, tenderness, and consideration for others, are some of the greatest ornaments to the character of the child of God. The world can understand these things, if it cannot understand doctrine. There is no religion in rudeness, roughness, blunt ness, and incivility. The perfection of practical Christianity consists in attending to the little duties of holiness as well as to the great.
In the second place, if the spirit of these ten verses had more dominion and power in the world, how m,uch happier the world would he than it is. Who does not know that quarrel lings, strifes, selfishness, and unkind-, ness cause half the miseries by which mankind is visited? Who can fail to see that nothing would so much tend to increase happiness as the spread of Christian love, such as is here recommended by our Lord? Let us all remember this. Those who fency that true religion has any tendency to make men unhappy, are greatly mistaken. It is the absence of it that does this, and not the presence. True religion has the directly contrary effect. It tends to promote peace, and charity, and kindness, and goodwill among men. The more men are brought under the teaching of the Holy Spirit, the more they will love one another, and the more haj)py they will be.
1 Take heed that ye do not your ahns before men to be seen of them; otherwise ye have no reward of your Father which is in heaven.
2 Therefore when thou doest tMne alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.
3 But when thou doest alms, let not tby left hand know what thy right hand doeth;
4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
5 And when thou pray est," thou Bhalt not be as the hypocrites are: for
they love to pray standing in the synagogues and in the corners of the sr.reetsi, that they may be seen of men. Verily I say mito you, They have their reward.
6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father wliich is in secret; and thy Father which seeth in secret shall reward thee openly.
7 But when ye pray, use, not vain repetitious, as the heathen do: for they think that they shall be heard for their much speaking.
8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.
In this part of the sermon on the mount the Lord Jesus gives us instruction on two subjects. One is that of giving alms. The other is that of prayer. Both were subjects to which the Jews attached great importance.
Observe that our Lord takes it for granted, that all who call themselves His disciples loill give alms. He assumes as a matter of course, that they will think it a solemn duty to give, according to their means, to relieve the wants of others. The only point He handles is the manner in which the duty should be done. This is a weighty lesson. It condemns the selfish stinginess of many in the matter of giving money. How many are " rich towards themselves,'' but poor towards God! How many never give a larthing to do good to the bodies and souls of men! And have such persons any right to be called Christians, in their present state of mind? It may be well doubted. A giving Saviour should have giving disciples.
Observe again that our Lord takes it for granted, that all who call themselves His disciples will pray. He assumes this also as a matter of course. He only gives directions as to the best way of praying. This is another lesson which deserves to be continually remembered. It teaches plainly that prayerless people are not genuine Christians. It is not enough to join in the prayers of the congregation on Sundays, or attend the prayer of a family on week-days. There must be private prayer also. Without this we may be outward^ members of Christ's church, but we are not living members of Christ.
But w^hat are the rules laid down for our guidance about almsgiving and praying? They are few and simple. But they contain much matter for thought.
In giving, everything like ostentation is to be abhorred and avoided. We are not to give as if we wished every- body to see how liberal and charitable we are, and desired the praise of our fellow men. We are to shun everything like display. We are to give quietly, and make as little noise as possible about our charities. We are to aim at the spirit of the proverbial saying, "Let not thy left hand know what thy right hand doeth."
In praying, the princijoal object to he sought, is to he alone with God. We should endeavor to find some place where no mortal eye sees us, and where we can pour out our hearts with the feeling that no one is looking at us but God. — This is a rule which many find it very difiicult to follow. The poor man and the servant often find it almost impossible to be really alone. But it is a rule which we must all make great efforts to obey. Necessity, in such cases, is often the mother of invention. When a person has a real will to find some place, where he can be in secret with his God, he will generally find a way.
In all our duties, whether giving, or praying, the great thing to be kept in mind is, that we have to do with a heart-searching and all-hnowing God. Everything like formality, afi'ectation, or mere bodily service, is abominable and worthless in God's sight. He takes no account of the quantity of money w^e give, or the quantity of words we use. The one thing at which His all- seeing eye looks is the nature of our motives, and the state of our hearts. " Our Father seeth in secret."
May we all remember these things. Here lies a rock, on which many are continually making spiritual shipwreck. They flatter themselves that afl must be right with their souls, if they only perform a certain auiouni of "religious duties." They forget that God does not regard the quantity, but the quality of our service. His favor is not to be bought, as many seem to suppose, by the formal repetition of a number of words, or the self-righteous payment of a sum of money to a charitable institution. Where are our hearts? Are we doing all, whether we give or pray, " as to the Lord, and not to men?" Do we realize the eye of Grod? Do we simply and solely desire to please Him, who " seeth in secret," and by whom " actions are weighed?" (1 Sam. ii. 3.) Are we sincere? These are the sort of questions, with which we should daily ply our souls.