Matthew 5:1, 2 And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came to him:… We hold that the discourse to which these two verses in St. Matthew's Gospel are an introduction is one with that given in the sixth chapter of St. Luke's Gospel; and that although, judging from the closest context in both passages, it might at first be supposed that "these sayings of Jesus" were spoken to the lesser circle of his disciples exclusively, they were really spoken, if not from the very beginning, yet, as regards the large proportion of them, to the widest circle of his disciples, and even to "the multitudes" (Matthew 7:28; Luke 7:1). The second Passover of our Lord was now past; and this discourse was not as near the beginning of his public life as its apparent early place in St. Matthew's Gospel would ordinarily lead one to infer. To remember., its later place is to vindicate more clearly its seasonableness to the minds of the disciples and people, and its usefulness as another higher standard in the "teaching" of the world. In these two preliminary and introductory verses we may notice as, at all events, suggestions that lie on the surface, the following things. I. IN THE BORN TEACHER OF MORALS, AND ESPECIALLY RELIGION, THE SIGHT OF "THE MULTITUDES" IN ITSELF A PROMPT AND STRONG IMPULSE. Trace the fact historically, that it is the moral gaze on "the people" that is the spring of this impulse; and that otherwise the ages have rather hedged up knowledge to the few; and that the world's greater teachers have been prone and glad to avert their teaching-thought when the multitudes have been thrust before their eye by any accident. II. A TYPICAL INSTANCE OF A MORAL IMPULSE; PROMPT AND VERY STRONG, IT DOES NOT PAUSE AT THOUGHT, NOR EXHAUST ITSELF IN FEELING: IT IS PRACTICAL. Point out the illustration of this that is spoken in Christ's pursuit of method, and in his use of intermediate agents and in his measured calmness herein. But through and after all there is a sure outcome of action and something practical. III. THE MOUNTAIN-PLATFORM A MORAL VANTAGE-GROUND. For it secured at the same time some apparently very various results and ends, each very desirable. 1. It cannot be denied that it fairly challenges the observation of earth and heaven. 2. But it does at the same time win much retirement from the noise of earth, and shall foster thought and high feeling rather than distract them. 3. It speaks the large sweep and outlook of moral and religious truth. 4. And at the same time the large room and welcome that the truth offers to all who will receive it. One may imagine at this point, in a literal sense, the position of Jesus himself, with all that his eye overlooked and surveyed each moment, and moral analogies will rise not slowly in the wake of the literal facts. IV. A TYPICAL INSTANCE OF THE TRUE TRADITION, OF HEAVENLY WISDOM, HEAVENLY TEACHING, AND THE GREAT MASTER'S OWN WORK, INTO THE CHARGE OF MEN. 1. The work of Christ is to be carried on by the living instrumentality of living men, imperfect as they are sure to be, and far removed from the goodness, grace, power, and wisdom of the Master. 2. These men must be in real character disciples. 3. They must be progressing learners as well. 4. It must be of the things they themselves in very truth have learned of the great Teacher that they are to tell others. They must not only be, for instance, hearers, but must be of the taught, the successfully and humbly taught. V. THE FINAL SUMMONS TO AN UNTAUGHT, LISTLESS WORLD TO GIVE EAR AND LISTEN. Jesus "opened his mouth and taught." 1. What an authoritative summons! 2. What an encouraging summons! 3. What a rewarding and comforting summons! - B. Parallel Verses KJV: And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: |
    |