The Sermon on the Mount: A Practical Exposition. Gore Charles
of the same God who now speaks to us in the person of Jesus Christ. It reappears here in the Sermon on the Mount, but deepened and developed. We may say with truth that the Sermon on the Mount supersedes the Ten Commandments; but it supersedes them by including them in a greater, deeper, and more positive whole.
This Sermon on the Mount, then, is the moral law of the new kingdom, the kingdom of heaven, the kingdom of the Messiah. We have been used to think of the Messiah, the Christ, as an isolated figure; but the Messiah whose advent is expected in the Old Testament is only the centre of the Messianic kingdom. Round about the king is the kingdom. The king implies the kingdom as the kingdom implies the king. Thus the way in which Christ announced His Messiahship was by the phrase “The kingdom of heaven is at hand.” And now—now that He has gathered round Him his first disciples—He takes them apart, and there on the mountain He announces to them the moral law of the new kingdom to which they are to belong. Thus it is a law not only for individual consciences, but for a society—a law which, recognized and accepted by the individual conscience, is to be applied in order to establish a new social order. It is the law of a kingdom, and a kingdom is a graduated society of human beings in common subordination to their king.
But observe, what we have here is law—law, not grace. In St. Paul’s phrase, it is letter, not spirit. When St. Paul says that “the letter killeth, but the spirit giveth life,”3 he means this—that an external written commandment (that is, the letter) is capable of informing our consciences, of telling us what God’s will is, of bowing us down to the dust with a sense of our inability to fulfil it; but it is not capable of going further. Thus it “killeth”; it makes us conscious of our sin, of our powerlessness, but it leaves it for something else to put life into us to do the thing we ought. That life-giving power is the Spirit. Thus the law, by informing, kills us: the Spirit, by empowering, gives us life. Observe, it is a good, a necessary thing to be thus killed. The perilous state is “to be alive without the law,”4 that is, to have an unenlightened conscience and be living in a false peace. “If the light that is in thee be darkness, how great is that darkness.” The first thing is to know what we ought to do; and the very fact that we feel our powerlessness to do it, makes us ready to offer the cry, the appeal for divine help.
Again I would ask you to notice a sentence of Augustine’s, which is full of meaning: “The law was given that men might seek grace; grace was given that the law might be fulfilled.”5
Thus what we have here, in the Sermon on the Mount, is the climax of law, the completeness of the letter, the letter which killeth; and because it is so much more searching and thorough than the Ten Commandments, therefore does it kill all the more effectually. It makes us all the more conscious of sin; all the more full of the clamorous demand that God, who asks such things of us, shall give us also the power to fulfil them. But just as in many departments of human life “man’s necessity is God’s opportunity,” just as in some well-constructed drama the very culminating moment of difficulty suggests the immediate arrival of release, so it is here. The divine requirement is pressed home with unequalled force upon the conscience, but it is pressed home not in the form of mere laws of conduct, but (as we shall see) as a type of character—not out of the thick darkness by an inaccessible God, but by the Divine Love manifested in manhood and pledging His own faithfulness that he who hungers shall be satisfied and he who asks shall be heard. The hard demand of the letter is here in the closest possible connexion with the promise of the Spirit.
II
You will often see it noticed that a resemblance to some of the precepts in the Sermon on the Mount is to be discovered, not only in the Old Testament, on which the whole is confessedly based, but in the sayings of Jewish fathers, or in heathen philosophers and writers, like Confucius among the Chinese, and Socrates or Plato among the Greeks; and this has at times distressed Christians jealous of the unique glory of their religion. Thus they have sometimes sought to account for the coincidences between “inspired” and “uninspired” authors, or between the divine and the human speakers, by supposing that even heathen writers borrowed from the Old Testament. They were forgetting surely a great truth, a truth of which in the early centuries the minds of men were full: that Christ is the Word; and it is through fellowship in the Word, who is also the Reason of God, that all men are rational. Christ, therefore, is the light which in conscience and reason lightens every man from end to end of history. Christ has been at work, moving by His Spirit in the consciousness of man, so that the whole moral development of mankind, the whole moral education of the human race, is of one piece from end to end. There moves in it the same Spirit, there expresses itself the same Word. So that, as we should expect, there are fragments of the moral truth which in the Sermon on the Mount is completely delivered, fragments—greater or smaller, we need not now discuss—to be found among the Chinese, the Japanese, the Greeks, the Indians, because God left Himself nowhere without witness, the witness of His Word and Spirit in the hearts of men.6
But what we also find to be true is, that the moral law here given supersedes the moral law as it is found among heathen nations or even among the Jews, by including it in a greater whole. We may compare the morality of this Sermon with that expressed by other religious teachers in several ways.
1. The Sermon on the Mount compared with the summaries of moral duty belonging to other religions is comprehensive while they are fragmentary. No moral code can be produced which approaches this in completeness or depth. There is no other moral code belonging to an accepted and ancient religion for which any educated European could even claim finality and completeness. We know what John Stuart Mill, though not a believer, said about our Lord’s moral teaching. He said “Not even now would it be easy, even for an unbeliever, to find a better translation of the rule of virtue from the abstract into the concrete, than to endeavour so to live that Jesus Christ would approve our life.” And Dr. Pusey commented on that by saying “If men would set this before themselves, there would be fewer unbelievers.”7 There is then, I say, no other moral summary belonging to an ancient religion on behalf of which a man of modern enlightenment could, with a reasonable chance of being listened to, make the claim that its principles can never be outgrown or found insufficient for any race of men. This is to others as the comprehensive to the fragmentary.
2. It is as the pure to the partially corrupt or mixed. Origen, in commenting on the words of the twelfth Psalm, “the words of the Lord are pure words, even as the silver which from the earth is tried and purified seven times in the fire,” contrasts in this respect the sacred writings of the heathen with those of the Christians. “For though there are noble words among those who are not Christians, yet they are not pure, because they are mixed up with so much that is false.” Take for an example the Symposium of Plato. You find in it much that is most noble about divine love; but you find this noble element mixed with dross, that is with acquiescence in some of the foulest practices of Greek life. The same is true of the sacred books of Buddhism. The Sermon on the Mount, then, is to other moral codes as the pure to the mixed or partially corrupt.
3. It is as teaching for grown men, who are also free, compared to teaching for children and slaves. It teaches, not by negative enactments or by literal enactments at all, but by principles, positive and weighty principles, embodied in proverbs which must be apprehended in their inner spirit and reapplied continually anew as circumstances change.
4. Lastly, it differs from other codes by the authoritative sanction which is given to the words by the person of the speaker. “He spoke as one having authority, and not as the scribes.” All the weight of His mysterious person, all the majesty of His tone, His demeanour, His authority, go to give sanction to this law which He uttered: and not only to give it sanction, in the sense of making men feel that they were dealing with one whose mysterious power it would be better not to offend: His person gives sanction to His words also by inspiring the profoundest confidence that He who makes the claim will also provide strength to correspond with it.
III