3“Blessed are the poor in spirit, for theirs is the kingdom of heaven.

      4“Blessed are those who mourn, for they shall be comforted.

      5“Blessed are the gentle, for they shall inherit the earth.

      6“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.

      7“Blessed are the merciful, for they shall receive mercy.

      8“Blessed are the pure in heart, for they shall see God.

      9“Blessed are the peacemakers, for they shall be called sons of God.

      10“Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven.

      11“Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. 12“Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you.

Disciples and the World

      13“You are the salt of the earth; but if the salt has become tasteless, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled under foot by men.

      14“You are the light of the world. A city set on a hill cannot be hidden; 15nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house. 16“Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.

      17“Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill. 18“For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished. 19“Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven.

      20“For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven.

Personal Relationships

      21“You have heard that the ancients were told, ‘YOU SHALL NOT COMMIT MURDER’ and ‘Whoever commits murder shall be liable to the court.’ 22“But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, ‘You good-for-nothing,’ shall be guilty before the supreme court; and whoever says, ‘You fool,’ shall be guilty enough to go into the fiery hell. 23“Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you, 24leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering. 25“Make friends quickly with your opponent at law while you are with him on the way, so that your opponent may not hand you over to the judge, and the judge to the officer, and you be thrown into prison. 26“Truly I say to you, you will not come out of there until you have paid up the last cent.

      27“You have heard that it was said, ‘YOU SHALL NOT COMMIT ADULTERY’; 28but I say to you that everyone who looks at a woman with lust for her has already committed adultery with her in his heart. 29“If your right eye makes you stumble, tear it out and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to be thrown into hell. 30“If your right hand makes you stumble, cut it off and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to go into hell.

      31“It was said, ‘WHOEVER SENDS HIS WIFE AWAY, LET HIM GIVE HER A CERTIFICATE OF DIVORCE’; 32but I say to you that everyone who divorces his wife, except for the reason of unchastity, makes her commit adultery; and whoever marries a divorced woman commits adultery.

      33“Again, you have heard that the ancients were told, ‘YOU SHALL NOT MAKE FALSE VOWS, BUT SHALL FULFILL YOUR VOWS TO THE LORD.’ 34“But I say to you, make no oath at all, either by heaven, for it is the throne of God, 35or by the earth, for it is the footstool of His feet, or by Jerusalem, for it is THE CITY OF THE GREAT KING. 36“Nor shall you make an oath by your head, for you cannot make one hair white or black. 37“But let your statement be, ‘Yes, yes’ or ‘No, no’; anything beyond these is of evil.

      38“You have heard that it was said, ‘AN EYE FOR AN EYE, AND A TOOTH FOR A TOOTH.’ 39“But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also. 40“If anyone wants to sue you and take your shirt, let him have your coat also. 41“Whoever forces you to go one mile, go with him two. 42“Give to him who asks of you, and do not turn away from him who wants to borrow from you.

      43“You have heard that it was said, ‘YOU SHALL LOVE YOUR NEIGHBOR and hate your enemy.’ 44“But I say to you, love your enemies and pray for those who persecute you, 45so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 46“For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47“If you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? 48“Therefore you are to be perfect, as your heavenly Father is perfect.

Parallel Verses

New American Standard Bible (©1995)
He opened His mouth and began to teach them, saying,

GOD'S WORD® Translation (©1995)
and he began to teach them:

King James Bible
And he opened his mouth, and taught them, saying,

Douay-Rheims Bible
And opening his mouth, he taught them, saying:

Darby Bible Translation
and, having opened his mouth, he taught them, saying,

English Revised Version
and he opened his mouth and taught them, saying,

Webster's Bible Translation
And he opened his mouth, and taught them, saying,

Weymouth New Testament
He proceeded to teach them, and said:

World English Bible
He opened his mouth and taught them, saying,

Young's Literal Translation
and having opened his mouth, he was teaching them, saying:

Cross References

Matthew 5:1 When Jesus saw the crowds, He went up on the mountain; and after He sat down, His disciples came to Him.

Matthew 13:35 This was to fulfill what was spoken through the prophet: "I WILL OPEN MY MOUTH IN PARABLES; I WILL UTTER THINGS HIDDEN SINCE THE FOUNDATION OF THE WORLD."

Acts 8:35 Then Philip opened his mouth, and beginning from this Scripture he preached Jesus to him.

Acts 10:34 Opening his mouth, Peter said: "I most certainly understand now that God is not one to show partiality,

Acts 18:14 But when Paul was about to open his mouth, Gallio said to the Jews, "If it were a matter of wrong or of vicious crime, O Jews, it would be reasonable for me to put up with you;

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 5

This chapter, and the two that follow it, are a sermon; a famous sermon; the sermon upon the mount. It is the longest and fullest continued discourse of our Saviour that we have upon record in all the gospels. It is a practical discourse; there is not much of the credenda of Christianity in it-the things to be believed, but it is wholly taken up with the agenda-the things to be done; these Christ began with in his preaching; for if any man will do his will, he shall know of the doctrine, whether it be of God. The circumstances of the sermon being accounted for (v. 1, 2), the sermon itself follows, the scope of which is, not to fill our heads with notions, but to guide and regulate our practice. I. He proposes blessedness as the end, and gives us the character of those who are entitled to blessedness (very different from the sentiments of a vain world), in eight beatitudes, which may justly be called paradoxes (v. 3-12). II. He prescribes duty as the way, and gives us standing rules of that duty. He directs his disciples, 1. To understand what they are-the salt of the earth, and the lights of the world (v. 13-16). 2. To understand what they have to do-they are to be governed by the moral law. Here is, (1.) A general ratification of the law, and a recommendation of it to us, as our rule (v. 17-20). (2.) A particular rectification of divers mistakes; or, rather, a reformation of divers wilful, gross corruptions, which the scribes and Pharisees had introduced in their exposition of the law; and an authentic explication of divers branches which most needed to be explained and vindicated (v. 20). Particularly, here is an explication, [1.] Of the sixth commandment, which forbids murder (v. 21-26). [2.] Of the seventh commandment, against adultery (v. 27-32). [3.] Of the third commandment (v. 33-37). [4.] Of the law of retaliation (v. 38-42). [5.] Of the law of brotherly love (v. 43-48). And the scope of the whole is, to show that the law is spiritual.

Verses 1-2

We have here a general account of this sermon.

I. The Preacher was our Lord Jesus, the Prince of preachers, the great Prophet of his church, who came into the world, to be the Light of the world. The prophets and John had done virtuously in preaching, but Christ excelled them all. He is the eternal Wisdom, that lay in the bosom of the Father, before all worlds, and perfectly knew his will (Jn. 1:18); and he is the eternal Word, by whom he has in these last days spoken to us. The many miraculous cures wrought by Christ in Galilee, which we read of in the close of the foregoing chapter, were intended to make way for this sermon, and to dispose people to receive instructions from one in whom there appeared so much of a divine power and goodness; and, probably, this sermon was the summary, or rehearsal, of what he had preached up and down in the synagogues of Galilee. His text was, Repent, for the kingdom of heaven is at hand. This is a sermon on the former part of that text, showing what it is to repent; it is to reform, both in judgment and practice; and here he tells us wherein, in answer to that question (Mal. 3:7), Wherein shall we return? He afterward preached upon the latter part of the text, when, in divers parables, he showed what the kingdom of heaven is like, ch. 13.

II. The place was a mountain in Galilee. As in other things, so in this, our Lord Jesus was but ill accommodated; he had no convenient place to preach in, any more than to lay his head on. While the scribes and Pharisees had Moses' chair to sit in, with all possible ease, honour, and state, and there corrupted the law; our Lord Jesus, the great Teacher of truth, is driven out to the desert, and finds no better a pulpit than a mountain can afford; and not one of the holy mountains neither, not one of the mountains of Zion, but a common mountain; by which Christ would intimate that there is no such distinguishing holiness of places now, under the gospel, as there was under the law; but that it is the will of God that men should pray and preach every where, any where, provided it be decent and convenient. Christ preached this sermon, which was an exposition of the law, upon a mountain, because upon a mountain the law was given; and this was also a solemn promulgation of the Christian law. But observe the difference: when the law was given, the Lord came down upon the mountain; now the Lord went up: then, he spoke in thunder and lightning; now, in a still small voice: then the people were ordered to keep their distance; now they are invited to draw near: a blessed change! If God's grace and goodness are (as they certainly are) his glory, then the glory of the gospel is the glory that excels, for grace and truth came by Jesus Christ, 2 Co. 3:7; Heb. 12:18, etc. It was foretold of Zebulun and Issachar, two of the tribes of Galilee (Deu. 33:19), that they shall call the people to the mountain; to this mountain we are called, to learn to offer the sacrifices of righteousness. Now was this the mountain of the Lord, where he taught us his ways, Isa. 2:2, 3; Mic. 4:1, 2.

III. The auditors were his disciples, who came unto him; came at his call, as appears by comparing Mk. 3:13, Lu. 6:13. To them he directed his speech, because they followed him for love and learning, while others attended him only for cures. He taught them, because they were willing to be taught (the meek will he teach his way); because they would understand what he taught, which to others was foolishness; and because they were to teach others; and it was therefore requisite that they should have a clear and distinct knowledge of these things themselves. The duties prescribed in this sermon were to be conscientiously performed by all those that would enter into that kingdom of heaven which they were sent to set up, with hope to have the benefit of it. But though this discourse was directed to the disciples, it was in the hearing of the multitude; for it is said (ch. 7:28), The people were astonished. No bounds were set about this mountain, to keep the people off, as were about mount Sinai (Ex. 19:12); for, through Christ, we have access to God, not only to speak to him, but to hear from him. Nay, he had an eye to the multitude, in preaching this sermon. When the fame of his miracles had brought a vast crowd together, he took the opportunity of so great a confluence of people, to instruct them. Note, It is an encouragement to a faithful minister to cast the net of the gospel where there are a great many fishes, in hope that some will be caught. The sight of a multitude puts life into a preacher, which yet must arise from a desire of their profit, not his own praise.

IV. The solemnity of his sermon is intimated in that word, when he was set. Christ preached many times occasionally, and by interlocutory discourses; but this was a set sermon, kathisantos autou, when he had placed himself so as to be best heard. He sat down as a Judge or Lawgiver. It intimates with what sedateness and composure of mind the things of God should be spoken and heard. He sat, that the scriptures might be fulfilled (Mal. 3:3), He shall sit as a refiner, to purge away the dross, the corrupt doctrines of the sons of Levi. He sat as in the throne, judging right (Ps. 9:4); for the word he spoke shall judge us. That phrase, He opened his mouth, is only a Hebrew periphrasis of speaking, as Job 3:1. Yet some think it intimates the solemnity of this discourse; the congregation being large, he raised his voice, and spoke louder than usual. He had spoken long by his servants the prophets, and opened their mouths (Eze. 3:27; 24:27; 33:22); but now he opened his own, and spoke with freedom, as one having authority. One of the ancients has this remark upon it; Christ taught much without opening his mouth. that is, by his holy and exemplary life; nay, he taught, when, being led as a lamb to the slaughter, he opened not his mouth, but now he opened his mouth, and taught, that the scriptures might be fulfilled, Prov. 8:1, 2, 6. Doth not wisdom cry-cry on the top of high places? And the opening of her lips shall be right things. He taught them, according to the promise (Isa. 54:13), All thy children shall be taught of the Lord; for this purpose he had the tongue of the learned (Isa. 50:4), and the Spirit of the Lord, Isa. 61:1. He taught them, what was the evil they should abhor, and what was the good they should abide and abound in; for Christianity is not a matter of speculation, but is designed to regulate the temper of our minds and the tenour of our conversations; gospel-time is a time of reformation (Heb. 9:10); and by the gospel we must be reformed, must be made good, must be made better. The truth, as it is in Jesus, is the truth which is according to godliness, Tit. 1:1.

Calvin's Commentary

Matthew 5:1-12

Luke 6:20-26

1. And when Jesus had seen the multitudes, [357] he went up into a mountain, and when he had sat down, his disciples approached to him. 2. And opening his mouth, [358] he taught them, saying, 3. Happy are the poor in spirit: for their is the kingdom of heaven. 4. Happy are they who mourn: for they shall receive consolation. 5. Happy are the meek: for they shall receive the earth by inheritance. [359] 6. Happy are they who hunger and thirst after righteousness: for they shall be satisfied. 7. Happy are the merciful: for they shall obtain mercy. [360] 8. Happy are those who are of a pure heart: for they shall see God. 9. Happy are the peace-makers: for they shall be called the children of God. 10. Happy are those who suffer persecution on account of righteousness: for theirs is the kingdom of heaven. 11. Happy are you, when they shall throw reproaches on you, and shall persecute you, and lying, shall speak every evil word against you on my account. 12. Rejoice ye, and leap for joy: for your reward is great in heaven: for so did they persecute the prophets who were before you.

20. And he, lifting up his eyes on the disciples, said, Happy (are ye) poor: for yours is the kingdom of God. 21. Happy are ye who hunger now: for ye shall be satisfied. Happy are ye who weep now: for ye shall laugh. 22. Happy shall ye be when men shall hate you, and shall separate you, and shall load you with reproaches, and shall cast out your name as evil, on account of the Son of Man. 23. Rejoice ye in that day, and leap for joy: for, lo, your reward is great in heaven: for according to these things their fathers did to the prophets. 24. But woe to you (who are) rich: for you have your consolation. 25. Woe to you who are filled: for you shall hunger. Woe to you who laugh now: for ye shall mourn and weep. 26. Woe to you, when all men shall applaud you: for according to these things their fathers did to the false prophets.

Matthew 5:1. He went up into a mountain. Those who think that Christ's sermon, which is here related, is different from the sermon contained in the sixth chapter of Luke's Gospel, rest their opinion on a very light and frivolous argument. Matthew states, that Christ spoke to his disciples on a mountain, while Luke seems to say, that the discourse was delivered on a plain. But it is a mistake to read the words of Luke, he went down with them, and stood in the plain, (Luke 6:17,) as immediately connected with the statement that, lifting up his eyes on the disciples, he spoke thus. For the design of both Evangelists was, to collect into one place the leading points of the doctrine of Christ, which related to a devout and holy life. Although Luke had previously mentioned a plain, he does not observe the immediate succession of events in the history, but passes from miracles to doctrine, without pointing out either time or place: just as Matthew takes no notice of the time, but only mentions the place. It is probable, that this discourse was not delivered until Christ had chosen the twelve: but in attending to the order of time, which I saw that the Spirit of God had disregarded, I did not wish to be too precise. Pious and modest readers ought to be satisfied with having a brief summary of the doctrine of Christ placed before their eyes, collected out of his many and various discourses, the first of which was that in which he spoke to his disciples about true happiness.

2. Opening his mouth. This redundancy of expression (pleonasmos) partakes of the Hebrew idiom: for what would be faulty in other languages is frequent among the Hebrews, to say, He opened his mouth, instead of, He began to speak. Many look upon it as an emphatic mode of expression, employed to draw attention to any thing important and remarkable, either in a good or bad sense, which has been uttered: but as some passages of Scripture countenance an opposite view, I prefer the former exposition. I shall also dismiss the ingenious speculation of those, who give an allegorical turn to the fact of our Lord teaching his disciples on a mountain, as if it had been intended to teach them to elevate their minds far above worldly cares and employments. In ascending the mountain, his design rather was to seek a retreat, where he might obtain relaxation for himself and his disciples at a distance from the multitude.

Now let us see, in the first place, why Christ spoke to his disciples about true happiness. We know that not only the great body of the people, but even the learned themselves, hold this error, that he is the happy man who is free from annoyance, attains all his wishes, and leads a joyful and easy life. At least it is the general opinion, that happiness ought to be estimated from the present state. [361] Christ, therefore, in order to accustom his own people to bear the cross, exposes this mistaken opinion, that those are happy who lead an easy and prosperous life according to the flesh. For it is impossible that men should mildly bend the neck to bear calamities and reproaches, so long as they think that patience is at variance with a happy life. The only consolation which mitigates and even sweetens the bitterness of the cross and of all afflictions, is the conviction, that we are happy in the midst of miseries: for our patience is blessed by the Lord, and will soon be followed by a happy result.

This doctrine, I do acknowledge, is widely removed from the common opinion: but the disciples of Christ must learn the philosophy of placing their happiness beyond the world, and above the affections of the flesh. Though carnal reason will never admit what is here taught by Christ, yet he does not bring forward any thing imaginary, -- as the Stoics [362] were wont, in ancient times, to amuse themselves with their paradoxes, -- but demonstrates from the fact, that those persons are truly happy, whose condition is supposed to be miserable. Let us, therefore remember, that the leading object of the discourse is to show, that those are not unhappy who are oppressed by the reproaches of the wicked, and subject to various calamities. And not only does Christ prove that they are in the wrong, who measure the happiness of man by the present state, because the distresses of the godly will soon be changed for the better; but he also exhorts his own people to patience, by holding out the hope of a reward.

3. Happy are the poor in spirit. Luke 6:20. Happy (are ye) poor. Luke gives nothing more than a simple metaphor: but as the poverty of many is accursed and unhappy, Matthew expresses more clearly the intention of Christ. Many are pressed down by distresses, and yet continue to swell inwardly with pride and cruelty. But Christ pronounces those to be happy who, chastened and subdued by afflictions, submit themselves wholly to God, and, with inward humility, betake themselves to him for protection. Others explain the poor in spirit to be those who claim nothing for themselves, and are even so completely emptied of confidence in the flesh, that they acknowledge their poverty. But as the words of Luke and those of Matthew must have the same meaning, there can be no doubt that the appellation poor is here given to those who are pressed and afflicted by adversity. The only difference is, that Matthew, by adding an epithet, confines the happiness to those only who, under the discipline of the cross, have learned to be humble.

For theirs is the kingdom of heaven. We see that Christ does not swell the minds of his own people by any unfounded belief, or harden them by unfeeling obstinacy, as the Stoics do, but leads them to entertain the hope of eternal life, and animates them to patience by assuring them, that in this way they will pass into the heavenly kingdom of God. It deserves our attention, that he only who is reduced to nothing in himself, and relies on the mercy of God, is poor in spirit: for they who are broken or overwhelmed by despair murmur against God, and this proves them to be of a proud and haughty spirit.

4. Happy are they that mourn. This statement is closely connected with the preceding one, and is a sort of appendage or confirmation of it. The ordinary belief is, that calamities render a man unhappy. This arises from the consideration, that they constantly bring along with them mourning and grief. Now, nothing is supposed to be more inconsistent with happiness than mourning. But Christ does not merely affirm that mourners are not unhappy. He shows, that their very mourning contributes to a happy life, by preparing them to receive eternal joy, and by furnishing them with excitements to seek true comfort in God alone. Accordingly, Paul says,

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June 9. "Ye are the Light of the World" (Matt. v. 14).
"Ye are the light of the world" (Matt. v. 14). We are called the lights of the world, light-bearers, reflectors, candle-sticks, lamps. We are to be kindled ourselves, and then we will burn and give light to others. We are the only light the world has. The Lord might come down Himself and give light to the world, but He has chosen differently. He wants to send it through us, and if we don't give it the world will not have it. We should be giving light all the time to our neighbors. God does not put …
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The Eighth Beatitude
'Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.'--MATT. v. 10. We have seen the description of the true subjects of the kingdom growing into form and completeness before our eyes in the preceding verses, which tell us what they are in their own consciousness, what they are in their longings, what they become in inward nature by God's gift of purity, how they move among men as angels of God, meek, merciful, peace-bringing. Is anything more needed …
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Salt Without Savour
'Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.'--MATT. v. 13. These words must have seemed ridiculously presumptuous when they were first spoken, and they have too often seemed mere mockery and irony in the ages since. A Galilean peasant, with a few of his rude countrymen who had gathered round him, stands up there on the mountain, and says to them, 'You, …
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The First Beatitude
'Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.'--MATT. v. 2. 'Ye are not come unto the mount that burned with fire, nor unto the sound of a trumpet, and the voice of "awful" words.' With such accompaniments the old law was promulgated, but here, in this Sermon on the Mount, as it is called, the laws of the Kingdom are proclaimed by the King Himself; and He does not lay them down with the sternness of those written on tables of stone. No rigid 'thou shalt' compels, no iron 'thou …
Alexander Maclaren—Expositions of Holy Scripture

The Second Beatitude
'Blessed are they that mourn: for they shall be comforted.'--MATT. v. 4. An ordinary superficial view of these so-called Beatitudes is that they are simply a collection of unrelated sayings. But they are a great deal more than that. There is a vital connection and progress in them. The jewels are not flung down in a heap; they are wreathed into a chain, which whosoever wears shall have 'an ornament of grace about his neck.' They are an outgrowth from a common root; stages in the evolution of Christian …
Alexander Maclaren—Expositions of Holy Scripture

The Fourth Beatitude
'Blessed are they which do hunger and thirst after righteousness: for they shall be filled.'--MATT. v. 6. Two preliminary remarks will give us the point of view from which I desire to consider these words now. First, we have seen, in previous sermons, that these paradoxes of the Christian life which we call the Beatitudes are a linked chain, or, rather, an outgrowth from a common root. Each presupposes all the preceding. Now, of course, it is a mistake to expect uniformity in the process of building …
Alexander Maclaren—Expositions of Holy Scripture

The Fifth Beatitude
'Blessed are the merciful: for they shall obtain mercy.'--MATT. v. 7. THE divine simplicity of the Beatitudes covers a divine depth, both in regard to the single precepts and to the sequence of the whole. I have already pointed out that the first of the series Is to be regarded as the root and germ of all the subsequent ones. If for a moment we set it aside and consider only the fruits which are successively developed from it, we shall see that the remaining members of the sequence are arranged in …
Alexander Maclaren—Expositions of Holy Scripture

The Sixth Beatitude
'Blessed are the pure in heart: for they shall see God.'--MATT. v. 8. AT first hearing one scarcely knows whether the character described in this great saying, or the promise held out, is the more inaccessible to men. 'The pure in heart': who may they be? Is there one of us that can imagine himself possessed of a character fitting him for the vision of God, or such as to make him bear with delight that dazzling blaze? 'They shall see God,' whom 'no man hath seen at any time, nor can see.' Surely …
Alexander Maclaren—Expositions of Holy Scripture

The Seventh Beatitude
'Blessed are the peacemakers: for they shall be called the children of God.' MATT. v. 9. This is the last Beatitude descriptive of the character of the Christian. There follows one more, which describes his reception by the world. But this one sets the top stone, the shining apex, upon the whole temple-structure which the previous Beatitudes had been gradually building up. You may remember that I have pointed out in previous sermons how all these various traits of the Christian life are deduced from …
Alexander Maclaren—Expositions of Holy Scripture

The New Sinai
'And seeing the multitudes, He went up into a mountain: and when He was set, His disciples came unto Him: 2. And He opened his mouth, and taught them, saying, 3. Blessed are the poor in spirit: for theirs 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. …
Alexander Maclaren—Expositions of Holy Scripture

The Lamp and the Bushel
'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.'--Matt. v. 14-16. The conception of the office of Christ's disciples contained in these words is a still bolder one than that expressed by the preceding metaphor, which …
Alexander Maclaren—Expositions of Holy Scripture

The New Form of the Old Law
'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 whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. 20. For I say …
Alexander Maclaren—Expositions of Holy Scripture

'Swear not at All'
'Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: 34. But I say unto you, 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 Jerusalem; for it is the city of the great King. 36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. 37. But let your communication be, Yea, yea; Nay, nay: for whatsoever …
Alexander Maclaren—Expositions of Holy Scripture

Non-Resistance
'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 cloke 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.'--MATT. v. 38-42. The old law …
Alexander Maclaren—Expositions of Holy Scripture

The Law of Love
'Ye have heard that it hath been said, Thou shalt love thy neighbour, 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 your 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 …
Alexander Maclaren—Expositions of Holy Scripture

Redemption
"Ye shall therefore be perfect, as your Father in Heaven is perfect."--MATT. V. 48. "Wretched man that I am! who shall deliver from the body of this death? Thanks be to God, through Jesus Christ our Lord."--ROM. VII. 24, 25. We have studied the meaning of reconciliation through the Cross. We have said that to be reconciled to God means to cease to be the object of the Wrath of God, that is, His hostility to sin. We can only cease to be the objects of this Divine Wrath by identifying ourselves …
J. H. Beibitz—Gloria Crucis

On that which is Written in the Gospel, Matt. v. 16, "Even So Let Your Light Shine Before Men, that they May See Your Good Works,
1. It is wont to perplex many persons, Dearly beloved, that our Lord Jesus Christ in His Evangelical Sermon, after He had first said, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven;" [1934] said afterwards, "Take heed that ye do not your righteousness [1935] before men to be seen of them." [1936] For so the mind of him who is weak in understanding is disturbed, is desirous to obey both precepts, and distracted by diverse, and contradictory …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. v. 22, "Whosoever Shall Say to his Brother, Thou Fool, Shall be in Danger of the Hell of Fire. "
1. The section of the Holy Gospel which we just now heard when it was read, must have sorely alarmed us, if we have faith; but those who have not faith, it alarmed not. And because it does not alarm them, they are minded to continue in their false security, as knowing not how to divide and distinguish the proper times of security and fear. Let him then who is leading now that life which has an end, fear, that in that life which is without end, he may have security. Therefore were we alarmed. For …
Saint Augustine—sermons on selected lessons of the new testament

Upon Our Lord's SermonOn the Mount
Discourse 3 "Blessed are the pure in heart: For they shall see God. "Blessed are the peacemakers: For they shall be called the children of God. "Blessed are they which are persecuted for righteousness' sake: For theirs is the kingdom of heaven. "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. "Rejoice, and be exceeding glad: For great is your reward in heaven: For so persecuted they the Prophets which were before you." …
John Wesley—Sermons on Several Occasions

The Christian Aim and Motive.
Preached January 4, 1852. THE CHRISTIAN AIM AND MOTIVE. "Be ye therefore perfect, even as your Father which is in heaven is perfect."--Matthew v. 48. There are two erroneous views held respecting the character of the Sermon on the Mount. The first may be called an error of worldly-minded men, the other an error of mistaken religionists. Worldly-minded men--men that is, in whom the devotional feeling is but feeble--are accustomed to look upon morality as the whole of religion; and they suppose …
Frederick W. Robertson—Sermons Preached at Brighton

A Call to Holy Living
Too many persons judge themselves by others; and if upon the whole they discover that they are no worse than the mass of mankind, they give themselves a mark of special commendation; they strike a sort of average amongst their neighbors, and if they cannot pretend to be the very best, yet, if they are not the very worst, they are pretty comfortable. There are certain scribes and Pharisees among their acquaintance, who fast thrice in the week, and pay tithes of all they possess, and they look upon …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

Persistency in Wrong Doing.
6th Sunday after Trinity. S. Matt. v. 25. "Agree with thine adversary quickly, while thou art in the way with him." INTRODUCTION.--I spoke to you the Sunday before last about the obstinacy of persisting in an opinion after you have good cause to believe that this opinion is unjust, or unreasonable. I am going to speak to you to-day of another form of obstinacy. SUBJECT.--My subject is Persistency in doing wrong, because you have begun wrong. This is only another form of the same fault. The other …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

"That the Righteousness of the Law Might be Fulfilled in Us,"
Rom. viii. 4.--"That the righteousness of the law might be fulfilled in us," &c. "Think not," saith our Lord and Saviour Jesus Christ, "that I am come to destroy the law,--I am come to fulfil it," Matt. v. 17. It was a needful caveat, and a very timeous advertisement, because of the natural misapprehensions in men's minds of the gospel. When free forgiveness of sins, and life everlasting, is preached in Jesus Christ, without our works; when the mercy of God is proclaimed in its freedom and fulness, …
Hugh Binning—The Works of the Rev. Hugh Binning