Table of Contents

An Exposition of the Sermon on the Mount

75 Free Online Commentaries

by Arthur W. Pink

Chapter Three

The Beatitudes: Matthew 5:3-11, Continued

In these Beatitudes the Lord Jesus delineates the distinguishing characteristics and privileges of those who are "His disciples indeed," or the birthmarks by which the true subjects of His kingdom may be identified. This is only another way of saying that His design was to make known the character of those upon whom the Divine benediction rests, or that He here revealed who are the truly happy. Looking at these Beatitudes from another angle, we may regard them as furnishing a description of the nature of true happiness, and as propounding sundry rules by which it is attained. Very different indeed is Christ's teaching here from the thoughts and the theories which obtain in the carnal mind. Instead of attributing genuine felicity unto the possession of outward things, He affirmed that it consists in the possession and cultivation of spiritual graces. It was God incarnate pouring contempt on the wisdom of this world and showing how radically opposed are its concepts to the Truth.

"Blessed are the merciful: for they shall obtain mercy" (Matthew 5:7). Grossly have these words been perverted by merit-mongers. Those who insist that the Bible teaches salvation by works appeal to this verse, among others, in support of their pernicious error. But nothing could be less to their purpose, for there is not a word in it which affords the slightest support to their fatal delusion. Our Lord was not here describing the foundation on which rests the sinner's hope of receiving mercy from God, but is tracing the spiritual features of His own people, among which mercifulness is a prominent one. His evident meaning was: mercy is an indispensable trait in that holy character which God has inseparably connected with the enjoyment of that happiness—both here and hereafter— which is the product of His own sovereign kindness.

The place occupied by this particular Beatitude in the series furnishes a sure key to its interpretation. The first four may be regarded as describing the initial exercises of heart in one who has been awakened by the Spirit, whereas the next four treat of the subsequent fruits. In the preceding verse the soul is seen hungering and thirsting after Christ, and then filled by Him, whereas here we are shown the first effect and evidence of this. Having received mercy from the Lord, the saved sinner now exercises mercy unto others. It is not that God requires us to be merciful in order to obtain His mercy—that would be to overthrow the whole scheme of grace—but having been made the recipient of His wondrous grace. I cannot now but act graciously toward others. That which is signs. fled by "they shall obtain mercy" will come before us in the sequel.

"Blessed are the merciful: for they shall obtain mercy." First, let us endeavour to define the nature of this mercy. This mercifulness upon which the Divine approbation rests is a holy compassion of soul, whereby one is moved to pity and go to the relief of another in misery. In saying that it is a compassion of soul, we mean that it causes its possessor to make the case of another his own, so that he is grieved by it, for when our heart is really touched by the state of another, we are stirred within. "It is an aversion to everything harsh, cruel, oppressive or injurious; a propensity to pity, alleviate or remove the miseries of mankind; an unwillingness to increase personal emolument or indulgence by rendering others uneasy; a willingness to forgo personal ease, interest or gratification to make others easy and happy" (Thomas Scott).

Mercifulness, then, is a gracious disposition toward our fellow creatures and fellow Christians. It is a spirit of kindness and benevolence which sympathizes with the sufferings of the afflicted, so that we weep with those that weep. It ennobles its possessor so that he tempers justice with mercy, and scorns the taking of revenge. But it is a holy disposition in contrast with that foolish sentimentality which flouts the requirements of justice, and which inclines many to sympathize with those in deserved misery. That is a false and unholy mercy which petitions the powers that be to cancel or modify a just and fully merited sentence which has been passed upon some flagrant offender. Therefore are we told, "And of some have compassion, making a difference" (Jude 22)—king Saul defied this principle when he spared Agag. It is also a holy compassion as opposed to that partiality which is generous to some and harsh to others.

This mercifulness has not its roots in anything in the natural man. True, there are some who make no profession of being Christians in whom we often find not a little kindliness of disposition, sympathy for the suffering, and a readiness to forgive those who have wronged them, yet is it merely instinctive, and though amiable there is nothing spiritual in it—instead of being subject to Divine authority it is often opposed to God's law. That which Christ here inculcated and commended is very different from and vastly superior to natural amiability: it is such compassion as God approves of, which is a fruit of His Holy Spirit and is commanded in His Word. It is the result of Christ living in us. Was He moved with compassion? Did He weep with the mourner? Was He patient with the dull-witted? Then if He indwells me, that same disposition, however imperfectly manifested, must be reproduced.

This mercy is something more than a feeling: it is an operative principle. It not only stirs the heart, but it moves the hand to render help unto those in need, for the one cannot be severed from the other. So far from it being a well shut up or a fountain sealed, this mercy is a copious source of acts of beneficence, from which issue streams of blessing. It does not exhaust itself in profitless words, but is accompanied by helpful deeds. "But whoso hath this world's goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?" (1 John 3:17): this verse makes it clear that no work of mercy is shown to those in misery except that it proceeds from inward compassion.

Thus we see what is the "mercy" which is here mentioned: it is that which exerts itself in doing good, being a fruit of the love of God shed abroad in the heart.

This mercy may, through walking after the flesh, for a time be checked and choked, but taking the general tenor of a Christian's character and the main trend in his life, it is seen to be an unmistakable trait of the new man. "The wicked borroweth, and payeth not again; but the righteous showeth mercy, and giveth" (Ps. 37:21). It was "mercy" in Abraham, after he had been wronged by his nephew, which caused him to go after and secure the deliverance of Lot. It was "mercy" on the part of Joseph, after his brethren had so grievously mistreated him, which moved him to freely forgive them. It was "mercy" in Moses, after Miriam had rebelled against him and the Lord had smitten her with leprosy, which moved him to cry, "Heal her now, O God, I beseech Thee" (Num. 12:13). It was "mercy" in David which caused him to spare the life of his arch-enemy when the wicked Saul was in his hands. In solemn contrast, of Judas we read "he remembered not to shew mercy, but persecuted the poor and needy man" (Ps. 109:16).

Were we sermonizing Matthew 5:7, our next division would be the duties of mercy, which are answerable to the miseries of those we should relieve, as the form and degree of its manifestation is regulated by our own station and circumstances. This mercy regards not merely the bodies of men but also their souls, and here again it is sharply distinguished from that natural and instinctive kind which pities and ministers to the temporal needs of sufferers, but has no concern for their eternal prospects. The preacher needs to carefully heed this fifth Beatitude: so, too, the employer and the tradesman. But we must dismiss this branch of our subject by calling attention to "he that sheweth mercy with cheerfulness" (Rom. 12:8), which is what gives chief value to the service rendered. If God loves a cheerful giver, it is equally true that He takes notice of the spirit in which we respond to His precepts.

A word now on the reward: "for they shall obtain mercy," which, as the older theologians pointed out, is not the reward of condignity (wholly deserved), but of congruity. This gives not the least countenance to the horrible error of Rome, that by alms deeds we can make satisfaction to God for our sins. Our acts of mercy are not meritorious in the sight of God: had that been the case, Christ had said, "Blessed are the merciful, for they shall obtain justice," for what is meritorious is due reward by right. Our text has nothing to do with salvation matters, but enunciates a principle pertaining to the governmental ways of God, by which we reap what we sow and have measured again to us according as we have meted out to others (Matthew 7:2). "He that followeth after righteousness and mercy findeth life, righteousness, and honour" (Prov. 21:21).

"For they shall obtain mercy." First, there is an inward benefit. The one who shows mercy to others gains thereby: "the merciful man doeth good to his own soul" (Prov. 11:17). There is a personal satisfaction in the exercise of pity and benevolence, which the fullest gratification of the selfish man is not to be compared with: "he that hath mercy on the poor, happy is he" (Prov. 14:21). Second, he reaps mercy at the hands of his fellows: the overruling providence of God causes him to be dealt with mercifully by others. Third, he receives mercy from God: "with the merciful Thou wilt show Thyself merciful" (Ps. 18:25)—contrast "he shall have judgment without mercy that hath showed no mercy" (Jam. 2:13). Mercy will be shown to the merciful in the Day to come (see 2 Tim. 1:16, 18; Jude 21). Then let us prayerfully heed the exhortations of Romans 12:10; Galatians 6:2; Colossians 3:12.

"Blessed are the pure in heart: for they shall see God" (Matthew 5:8). This is another of the Beatitudes which has been grossly perverted by the enemies of the Lord: those who have, like their predecessors the Pharisees, posed as the champions of the Truth and boasted of a superior sanctity to that confessed by the true people of God. All through this Christian era there have been poor deluded souls who have claimed an entire purification of the old man, or have insisted that God has so completely renewed them that the carnal nature has been eradicated, and in consequence they not only commit no sins, but have no sinful desires or thoughts. But God tells us, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8). Of course, such people appeal to the Scriptures in support of their vain delusion, applying to experience verses which describe the legal benefits of the Atonement, or by wresting such a one as that which is now before us.

That purity of heart does not mean sinlessness of life is clear from the inspired record of the history of all God's saints. Noah got drunk, Abraham equivocated, Moses disobeyed God, Job cursed the day of his birth, Elijah fled in terror from Jezebel, Peter denied Christ. Yes, perhaps someone will exclaim, but all these were before Christianity was established. True, but it has also been the same since then. Where shall we go to find a Christian of superior attainments to those of the apostle Paul? And what was his experience? Read Romans 7 and see. When he would do good, evil was present with him (v. 21); there was a law in his members warring against the law of his mind, and bringing him into captivity to the law of sin (v. 23). He did, with the mind, serve the Law of God, nevertheless with the flesh he served the law of sin (v. 25). Ah, Christian reader, the truth is, one of the most conclusive evidences that we do possess a pure heart is to be conscious of and burdened with the impurity which still indwells us.

"Blessed are the pure in heart." Here again we see the Lord exposing the thoughts of the natural man, who errs greatly in his ideas of what constitutes real blessedness. Therein He refutes the Pharisees, who contented themselves with a species of external ceremonialism or mere outward holiness, failing to realize that God requires "truth in the inward parts" (Ps. 51:6). Very solemn and searching is this sixth Beatitude, for it equally condemns most of that which now passes current for genuine religion in Christendom. How many today rest satisfied with a head religion, supposing that all is well if their creed be sound; and how many more have nothing better than a hand religion—busily engaged in what they term "Christian service." "But the Lord looketh on the heart"(1 Sam. 16:7), which includes the mind, conscience, affections and will.

How is purity of heart effected? for by nature the heart of fallen man is totally depraved and corrupt, deceitful above all things and desperately wicked (Jer. 17:9). How can it be otherwise when each of us must make the humiliating confession, "Behold, I was shapen in iniquity; and in sin did my mother conceive me" (Ps. 51:5)? This purity of heart is by no means to be restricted to inward chastity or simplicity—being without guile and deceit—but has a far more comprehensive meaning and scope. The heart of the Christian is made pure by a fourfold operation of the Holy Spirit. First, by imparting a holy nature at the new birth. Second, by bestowing a saving faith which unites its possessor to a holy Christ. Third, by sprinkling him with the precious blood of Christ, which purges his conscience. Fourth, by a protracted process of sanctification so that we, through His aid, mortify the flesh and live unto God. In consequence thereof, the believer has a sincere desire and resolution not to sin against God in thought or word or deed, but to please Him in all things.

In what measure is the heart of the Christian now made pure? Only in part during this life, relatively and not absolutely. "The believer's understanding is in part purified from darkness, his judgment from error, his will from rebellion, his affections from enmity, avarice, pride, sensuality" (T. Scott). The work of Divine grace in the soul is begun here, but it is only completed hereafter (Phil. 1:6). We are not wholly perfected, having received only "the first fruits of the Spirit" (Rom. 8:23). Observe carefully the tense of the verb in Acts 15:9: it is not "purified their hearts by faith," but "purifying their hearts by faith"—a continuous experience. So again "He saved us by the washing of regeneration and (not "renewal" but) renewing of the Holy Ghost" (Titus 3:5). Consequently it is written "in many things we all stumble" (Jam. 3:2, R. V.). Yet it is our bounden duty to use every legitimate means of purification: the daily denying of self, sincere confession of our sins, walking in the paths of righteousness.

What is this purity of heart? a question which requires a somewhat more definite answer than has been given above, where we have intimated that this sixth Beatitude contemplates both the new heart or nature received at regeneration and the transformation of character which is the effect of a Divine work of grace in the soul. Spiritual purity may be defined as undivided affections, sincerity and genuineness, godly simplicity. It is the opposite of subtlety and duplicity, for genuine piety lays aside not only hatred and malice, hut guile and hypocrisy. It is not sufficient to be pure in words and outward deportment: purity of desires, motives, intents, is what should, and in the main does, characterize the child of God. Here, then, is a most important test for each professing Christian to apply to himself: Have I been freed from the dominion of hypocrisy? Are my motives pure and intentions genuine? Are my affections set upon things above? Do I meet with the Lord's people to commune with Him or to be seen of men?

A "pure heart" is one which has a pure Object before it, being attracted by "the beauty of holiness." It is one in which the fear of the Lord has been implanted and the love of God shed abroad, and therefore it hates what He hates and loves what He loves. The purer the heart be, the more conscious it becomes of, and the more it grieves over, indwelling filth. A pure heart is one which makes conscience of foul thoughts, vile imaginations, and evil desires. It is one that mourns over pride and discontent, unbelief and coldness of affection, and weeps in secret over unholiness. Alas, how little is this inward purity esteemed today: the great majority of professors content themselves with a mere form of godliness, a shadow of the reality. The heaviest burden of a pure heart is the discovery that such an ocean of unclean waters still indwells him, constantly casting up mire and dirt, fouling all that he does.

Consider now the attendant blessing: the pure in heart "shall see God." Once again we would remind our readers that the promises attached to these Beatitudes have both a present and a future fulfillment; notably is this the case with the one now before us. Corresponding to the fact that the Christian's purity of heart is only in part in this life, but perfected in the life to come, is the experience that "Now we see through a glass, darkly; but then face to face; now I know in part; but then shall I know even as also I am known" (1 Cor. 13:12). To "see God" is to be brought nigh to Him (for we cannot see an object which is a vast distance from us), to be introduced into intimate intercourse with Him, which is the consequence of having the thick cloud of our transgressions blotted out, for it was our iniquities which separated us from Him (Isa. 59:2). We need scarcely say that it is a spiritual sight and not a corporeal one, a heart knowledge of and communion with God.

The pure in heart possess spiritual discernment and with the eyes of their understanding they obtain clear views of the Divine character and perceive the excellency of His attributes. When the eye is single, the whole body is full of light. It is by faith God is beheld. To "see God" also has the force of enjoy Him, as in John 3:36, and for that a pure heart is indispensable. That which pollutes the heart and beclouds the vision of a Christian is unjudged evil, for when any sin is "allowed" communion with God is broken, and can only be restored by genuine repentance and unsparing confession. Since, then, the privilege of seeing God is dependent upon the maintenance of the heart purity, how essential it is that we give earnest heed to the exhortations of Isaiah 1:16; 2 Corinthians 7:1; 1 Peter 3:15. Oh to be able to say "I have set the Lord always before me" (Ps. 16:8).

"In the Truth, the faith of which purifies the heart, they 'see God.' for what is that Truth but a manifestation of the glory of God in the face of Jesus Christ—an illustrious display of the combined radiance of Divine holiness and Divine benignity! . . . They who are pure in heart 'see God' in this way, even in the present world; and in the future state their knowledge of God will become far more extensive and their fellowship with Him far more intimate. To borrow the words of the Psalmist, we shall 'Behold His face in righteousness, and shall be satisfied when we awake in His likeness' (Ps. 17:15). Then, and not till then, will the full meaning of these words be understood, 'the pure in heart shall see God'" (J. Brown).

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