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  • Christ's Sermon on the Mount. In Manner and Contents It So Resembles the Creator's Dispensational Words and Deeds.  It Suggests Therefore the Conclusion that Jesus is the Creator's Christ. The Beatitudes.

    Chapter XIV.—Christ’s Sermon on the Mount. In Manner and Contents It So Resembles the Creator’s Dispensational Words and Deeds. It Suggests Therefore the Conclusion that Jesus is the Creator’s Christ. The Beatitudes.

    I now come to those ordinary precepts of His, by means of which He adapts the peculiarity3935

    3935 Proprietatem.

    of His doctrine to what I may call His official proclamation as the Christ.3936

    3936 The original runs thus: “Venio nunc ad ordinarias sententias ejus, per quas proprietatem doctrinæ suæ inducit ad edictum, ut ita dixerim, Christi.” There is here an allusion to the edict of the Roman prætor, that is, his public announcement, in which he states (when entering on his office) the rules by which he will be guided in the administration of the same (see White and Riddle, Latin Dict. s. v. Edictum).

    Blessed are the needy” (for no less than this is required for interpreting the word in the Greek,3937

    3937 οί πτωχοι, not πένητες

    “because theirs is the kingdom of heaven.”3938

    3938 Luke vi. 20.

    Now this very fact, that He begins with beatitudes, is characteristic of the Creator, who used no other voice than that of blessing either in the first fiat or the final dedication of the universe: for “my heart,” says He, “hath indited a very good word.”3939

    3939 Ps. xlv. 1. [And see Vol. I. p. 213, supra.]

    This will be that “very good word” of blessing which is admitted to be the initiating principle of the New Testament, after the example of the Old. What is there, then, to wonder at, if He entered on His ministry with the very attributes3940

    3940 Affectibus.

    of the Creator, who ever in language of the same sort loved, consoled, protected, and avenged the beggar, and the poor, and the humble, and the widow, and the orphan? So that you may believe this private bounty as it were of Christ to be a rivulet streaming from the springs of salvation. Indeed, I hardly know which way to turn amidst so vast a wealth of good words like these; as if I were in a forest, or a meadow, or an orchard of apples. I must therefore look out for such matter as chance may present to me.3941

    3941 Prout incidit.

    In the psalm he exclaims: “Defend the fatherless and the needy; do justice to the humble and the poor; deliver the poor, and rid the needy out of the hand of the wicked.”3942

    3942 Ps. lxxxii. 3, 4.

    Similarly in the seventy-first Psalm: “In righteousness shall He judge the needy amongst the people, and shall save the children of the poor.”3943

    3943 Ps. lxxii. 4.

    And in the following words he says of Christ: “All nations shall serve Him.”3944

    3944 Ps. lxxii. 11.

    Now David only reigned over the Jewish nation, so that nobody can suppose that this was spoken of David; whereas He had taken upon Himself the condition of the poor, and such as were oppressed with want, “Because He should deliver the needy out of the hand of the mighty man; He shall spare the needy and the poor, and shall deliver the souls of the poor.  From usury and injustice shall He redeem their souls, and in His sight shall their name be honoured.”3945

    3945 Ps. lxxii. 12, 13, 14.

    Again:  “The wicked shall be turned into hell, even all the nations that forget God; because the needy shall not alway be forgotten; the endurance of the poor shall not perish for ever.”3946

    3946 Ps. ix. 17, 18.

    Again:  “Who is like unto the Lord our God, who dwelleth on high, and yet looketh on the humble things that are in heaven and on earth!—who raiseth up the needy from off the ground, and out of the dunghill exalteth the poor; that He may set him with the princes of His people,”3947

    3947 Ps. cxiii. 5–8.

    that is, in His own kingdom. And likewise earlier, in the book of Kings,3948

    3948 The books of “Samuel” were also called the books of “Kings.”

    Hannah the mother of Samuel gives glory to God in these words: “He raiseth the poor man from the ground, and the beggar, that He may set him amongst the princes of His people (that is, in His own kingdom), and on thrones of glory” (even royal ones).3949

    3949 1 Sam. ii. 8.

    And by Isaiah how He inveighs against the oppressors of the needy! “What mean ye that ye set fire to my vineyard, and that the spoil of the poor is in your houses? Wherefore do ye beat my people to pieces, and grind the face of the needy?”3950

    3950 Isa. iii. 14, 15.

    And again:  “Woe unto them that decree unrighteous decrees; for in their decrees they decree wickedness, turning aside the needy from judgment, and taking away their rights from the poor of my people.”3951

    3951 Isa. x. 1, 2.

    These righteous judgments He requires for the fatherless also, and the widows, as well as for consolation3952

    3952 Solatii.

    to the very needy themselves. “Do justice to the fatherless, and deal justly with the widow; and come, let us be reconciled,3953

    3953 Tertullian seems to have read διαλλαχθῶμεν instead of διαλεχθῶμεν, let us reason together, in his LXX.

    saith the Lord.”3954

    3954 Isa. i. 17, 18.

    To him, for whom in every stage of lowliness there is provided so much of the Creator’s compassionate regard, shall be given that kingdom also which is promised by Christ, to whose merciful compassion belong, and for a great while have belonged,3955

    3955 Jamdudum pertinent.

    those to whom the promise is made. For even if you suppose that the promises of the Creator were earthly, but that Christ’s are heavenly, it is quite clear that heaven has been as yet the property of no other God whatever, than Him who owns the earth also; quite clear that the Creator has given even the lesser promises (of earthly blessing), in order that I may more readily believe Him concerning His greater promises (of heavenly blessings) also, than (Marcion’s god), who has never given proof of his liberality by any preceding bestowal of minor blessings. “Blessed are they that hunger, for they shall be filled.”3956

    3956 Luke vi. 21.

    I might connect this clause with the former one, because none but the poor and needy suffer hunger, if the Creator had not specially designed that the promise of a similar blessing should serve as a preparation for the gospel, that so men might know it to be His.3957

    3957 In evangelii scilicet sui præstructionem.

    For thus does He say, by Isaiah, concerning those whom He was about to call from the ends of the earth—that is, the Gentiles: “Behold, they shall come swiftly with speed:”3958

    3958 Isa. v. 26.

    swiftly, because hastening towards the fulness of the times; with speed, because unclogged by the weights of the ancient law. They shall neither hunger nor thirst. Therefore they shall be filled,—a promise which is made to none but those who hunger and thirst. And again He says: “Behold, my servants shall be filled, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty.”3959

    3959 Isa. lxv. 13.

    As for these oppositions, we shall see whether they are not premonitors of Christ.3960

    3960 An Christo præministrentur.

    Meanwhile the promise of fulness to the hungry is a provision of God the Creator.  “Blessed are they that weep, for they shall laugh.”3961

    3961 Luke vi. 21.

    Turn again to the passage of Isaiah: “Behold, my servants shall exult with joy, but ye shall be ashamed; behold, my servants shall be glad, but ye shall cry for sorrow of heart.”3962

    3962 Isa. lxv. 13, 14.

    And recognise these oppositions also in the dispensation of Christ. Surely gladness and joyous exultation is promised to those who are in an opposite condition—to the sorrowful, and sad, and anxious.  Just as it is said in the 125th Psalm:  “They who sow in tears shall reap in joy.”3963

    3963 Ps. cxxvi. 5.

    Moreover, laughter is as much an accessory to the exulting and glad, as weeping is to the sorrowful and grieving. Therefore the Creator, in foretelling matters for laughter and tears, was the first who said that those who mourned should laugh. Accordingly, He who began (His course) with consolation for the poor, and the humble, and the hungry, and the weeping, was at once eager3964

    3964 Gestivit.

    to represent Himself as Him whom He had pointed out by the mouth of Isaiah: “The Spirit of the Lord is upon me, because He hath anointed me to preach good tidings unto the poor.”3965

    3965 Isa. lxi. 1.

    Blessed are the needy, because theirs is the kingdom of heaven.”3966

    3966 Luke vi. 20.

    “He hath sent me to bind up the broken-hearted.”3967

    3967 Isa. lxi. 1.

    Blessed are they that hunger, for they shall be filled.”3968

    3968 Luke vi. 21.

    “To comfort all that mourn.”3969

    3969 Isa. lxi. 2.

    Blessed are they that weep, for they shall laugh.”3970

    3970 Luke vi. 21.

    “To give unto them that mourn in Sion, beauty (or glory) for ashes, and the oil of joy for mourning, and the garment of praise for the spirit of heaviness.”3971

    3971 Isa. lxi. 3.

    Now since Christ, as soon as He entered on His course,3972

    3972 Statim admissus.

    fulfilled such a ministration as this, He is either, Himself, He who predicted His own coming to do all this; or else if he is not yet come who predicted this, the charge to Marcion’s Christ must be a ridiculous one (although I should perhaps add a necessary3973

    3973 Said in irony, as if Marcion’s Christ deserved the rejection.

    one), which bade him say, “Blessed shall ye be, when men shall hate you, and shall reproach you, and shall cast out your name as evil, for the Son of man’s sake.”3974

    3974 Luke vi. 22.

    In this declaration there is, no doubt, an exhortation to patience. Well, what did the Creator say otherwise by Isaiah?  “Fear ye not the reproach of men, nor be diminished by their contempt.”3975

    3975 His reading of Isa. li. 7.

    What reproach? what contempt? That which was to be incurred for the sake of the Son of man. What Son of man? He who (is come) according to the Creator’s will. Whence shall we get our proof? From the very cutting off, which was predicted against Him; as when He says by Isaiah to the Jews, who were the instigators of hatred against Him:  “Because of you, my name is blasphemed amongst the Gentiles;”3976

    3976 Isa. lii. 5.

    and in another passage: “Lay the penalty on3977

    3977 Sancite.

    Him who surrenders3978

    3978 Circumscribit.

    His own life, who is held in contempt by the Gentiles, whether servants or magistrates.”3979

    3979 Famulis et magistratibus. It is uncertain what passage this quotation represents. It sounds like some of the clauses of Isa. liii.

    Now, since hatred was predicted against that Son of man who has His mission from the Creator, whilst the Gospel testifies that the name of Christians, as derived from Christ, was to be hated for the Son of man’s sake, because He is Christ, it determines the point that that was the Son of man in the matter of hatred who came according to the Creator’s purpose, and against whom the hatred was predicted. And even if He had not yet come, the hatred of His name which exists at the present day could not in any case have possibly preceded Him who was to bear the name.3980

    3980 Personam nominis.

    But He has both suffered the penalty3981

    3981 Sancitur.

    in our presence, and surrendered His life, laying it down for our sakes, and is held in contempt by the Gentiles. And He who was born (into the world) will be that very Son of man on whose account our name also is rejected.


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