VII.
THE GOSPEL OF THE KINGDOM.
("SERMON ON THE MOUNT.")
Matt. v., vi., vii.
IT may seem almost heresy to object to the time-honoured title "Sermon on the Mount;" yet, so small has the word "sermon" become, on account of its application to those productions of which there is material for a dozen in single sentences of this great discourse, that there is danger of belittling it by the use of a title which suggests even the remotest relationship to these ephemeral efforts. No mere sermon is this, only distinguished from others of its class by its reach and sweep and power: it stands alone as the grand charter of the commonwealth of heaven; or, to keep the simple title the evangelist himself suggests (iv. 23), it is "The Gospel (or good news) of the Kingdom." To understand it aright we must keep this in mind, avoiding the easy method of treating it as a mere series of lessons on different subjects, and endeavouring to grasp the unity of thought and purpose which binds its different parts into one grand whole.
It may help us to do this if we first ask ourselves what questions would naturally arise in the minds of the more thoughtful of the people, when they heard the announcement, "The kingdom of heaven is at hand." It was evidently to such persons the Lord addressed Himself. "Seeing the multitudes," we read "He went up into the mountain," perhaps for the purpose of selecting His audience. The idle and indifferent would stay down on the plain; only those who were in some measure stirred in spirit would follow Him as He climbed the steep ascent from the shore of the lake to the plateau above; and in their minds they would in all probability be revolving such questions as these: (1) "What is this kingdom, what advantages does it offer, and who are the people that belong to it?" (2) "What is required of those that belong to it? what are its laws and obligations?" And if these two questions were answered satisfactorily, a third would naturally follow—(3) "How may those who desire to share its privileges and assume its obligations become citizens of it?" These, accordingly, are the three great questions dealt with in succession.
I. The Nature and Constitution of the Kingdom (vv. 2-16): first in itself, and then in relation to the world.
1. In itself ("The Beatitudes"), vv. 2-12.
The answer to the questions in the people's hearts is given in no cold didactic way. The truth about the heavenly kingdom comes warm from a loving heart yearning over the woes of a weary and heavy-laden humanity. Its first word is "Blessed"; its first paragraph, Beatitudes. Plainly the King of heaven has come to bless. There is no thunder nor lightning nor tempest on this mount; all is calm and peaceful as a summer's day.
How high the key-note struck in this first word of the King! The advantages usually associated with the best earthly government are very moderate indeed. We speak of the commonwealth, a word which is supposed to mean the common welfare; but the common welfare is quite beyond the power of any earthly government, which at most can only give protection against those enemies that would hinder the people from doing what they can to secure their own welfare. But here is a kingdom which is to secure the well-being of all who belong to it; and not well-being only, but something far beyond and above it: for "eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him," and which His ambassador wrapped up in that great word "Blessed," the key-note of the Gospel of the Kingdom.
As He proceeds to show wherein this blessedness is to be found, we are struck by the originality of the conception, and its opposition to vulgar ideas. What the ordinary way of thinking on the subject is to this day can be readily seen in that very word "wealth," which in its original significance means welfare, but from the mistaken idea that a man's life consists in the abundance of the things which he possesses has come to mean what it means now. Who can tell the woes that result from the prevalence of this grand mistake—how men are led off in pursuit of happiness in a wrong direction altogether, away from its true source, and set to contending and competing with one another, so that there is constant danger—a danger averted only by the degree in which the truth enshrined in the Beatitudes prevails—that "the common wealth" will become the common woe? What a different world this would be if only the teaching of Christ on this one subject were heartily accepted—not by a few here and there, but by society at large! Then should we see indeed a kingdom of heaven upon earth.
For observe wherein our new King finds the universal weal. We cannot follow the beatitudes one by one; but glancing over them we see, running through them all, this great truth—that blessedness is essentially spiritual, that it depends not so much on a man's condition as on his character, not so much on what he has as on what he is. It needs no great effort of imagination to see that if men in general were to make it their main object and endeavour in life to be what they ought to be, rather than to scramble for what they can get, this earth would speedily become a moral paradise.