+ The Wevdowevor of Mt 511 is attested by NBCE and the majority of witnesses; it is omitted by D and certain other witnesses of the ‘ Western’ text. The word is therefore com- monly accepted here. But if the new claims for the ‘ Western’ type of text have good foundation, it is not impossible that this Levdoquevor is, in the terminology of Westcott-Hort, a ‘Western non-interpolation.’ Jesus, of course, implied the thought which
22 SERMON ON THE MOUNT
SERMON ON THE MOUNT
And in this conduct they were richly blessed— not by the persecutions, but through them; for Jesus, of course, did not mean that persecutions are essential to the development of the ideal life, but only that, where outward circumstances are such as to induce them, they are blessed who steadfastly and joyfully glorify the Gospel. The évexey dixauo- otvns of Mt 5” and the évexev éuod of the following verse are synonymous. The persecutions which would afflict Jesus’ disciples were to be met in carrying forward the work which He had begun ; if they lived as He lived, and taught as He taught, they would experience the same treatment as He had received (Jn 77 158-9 1714), Had He not been a true successor of the OT prophets in suffer- ing for righteousness’ sake (Mt 5” 23%9-%9) 2 With the advancing centuries the kind of persecution directed against Christianity has changed, and the amount has lessened; but Christian people can never expect to be free from misinterpretation, ridicule, and abuse until all men become devoted to the righteousness and truth for which Chris- tianity stands. And this Beatitude promises the highest blessings to those who in trust, patience, and forgiveness uphold the Gospel, and allow the ersecution to fulfil its own true mission in their ives and in the Church (He 12°-}),
These promised highest blessings are denoted here by the term ‘the Kingdom of Heaven,’ so that in the eighth Beatitude Jesus has returned to the promise which accompanied the first Beatitude. This conception of the Kingdom of Heaven is the inclusive one, since it comprises all conceivable good and brings absolute well-being. The phrase ‘great is your reward in heaven,’ which appears in Mt 5V=Lk 6%, is practically one in meaning with that of Mt 5'° ‘for theirs is the Kingdom of Heaven.’* The term ‘reward’ (u00és) was taken over into the Gospel from the commercial, guid pro quo terminology of legal Judaism ; its legalistic designation had therefore to disappear, and now it was a term to express those gracious spiritual blessings which are at hand and in store for the true children of God. In this Beatitude, then, is promised ‘the Kingdom of Heaven’ and ‘great reward,’ but not the Kingdom of Heaven plus some additional reward, since the Kingdom itself contains all the good which men ean receive.
6. The World Mission.—Mt 516 (ef. Lk 11% 1454. 35) + The connexion of these verses with those which precede is close. Men of such char- acter and conduct as Mt 5*° has described will assuredly meet with opposition and calumny, Mt 510-2 ; but they must not on this account go into hiding—rather must they stand forth, endure per- secution, and uphold the Gospel standard in the world, Mt 516, Salt is a preservative element, light is a life-giving one;+ both were current
it contains, but it was quite superfluous to express it, and its expression disturbs the proper emphasis in the saying. The word is much more likely to have been added later (as a practically useful expansion) than to have been excluded.
* On the NT term ‘reward’ see B. Weiss, Bibl. Theologie des NTS (1895), § 82; Tholuck, Bergrede>, pp. 99-101 [Eng. tr. p. 101f.]; Achelis, Bergpredigt, pp. 52-55.
t This section is regarded as not belonging to the original Sermon by Feine, H. Holtzmann, B. Weiss, Wendt, Bartlet, Bacon ; it is defended by Achelis, Meyer, Tholuck, and most commentators. If the theme of the discourse is comprehensive, as maintained above, these verses supply a logical and useful portion of the whole treatment given it.
} The exact function of salt which Jesus had here in mind is somewhat uncertain : was it its quality to save from decay, as in 2 K 219.20 (so Meyer, B. Weiss), or its quality as a pleasing condiment, as in Job 68, Col 46 (so Bleek, H. Holtzmann), or its ritual function as developed in the ancient sacrificial system, cf. Mk 949. 50 (so Achelis, Keil, Tholuck, Bergrede5, pp. 102-106 [Eng. tr. pp. 105-109])? The second of these views is perhaps too shallow for this passage, and the third too complex, too erudite ; it seems a simpler and stronger utterance when the salt is conceived in its fundamental property of a preservative, The other metaphor, light, is one of the most common religious expressions, cf, esp. Is 426 496 601.2, Jn 14.5.9 g12 1935. 46, Eph 58,
figurative terms for spiritual realities. Men who appreciate the Divine ideal of life which Jesus has presented in the Beatitudes, and who strive to attain it, are God’s chosen instruments for the realization of His purpose in the world. They are to live and to work among men, where their char- acter and their deeds may exert their full, true influence. The Christian is not permitted either to withdraw himself from the world, or to live an isolated, unprofessed religious life inthe world. He must not only himself be good and do good; he must also help others into the appreciation and the attainment of the same ideal. Salvation is not merely individual ; it is social as well. Until Christians do the most and the best they can with themselves and for all others, they are not faithful to the mission which Jesus has laid upon all of His followers, and the consummation of God’s Kingdom is in so far delayed.