Matthew 7:28-29

DISCOURSE: 1335
THE EFFECT OF OUR LORD’S PREACHING

Matthew 7:28. And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: for he taught them as one having authority, and not as the Scribes.

IT has been thought by many, that this which is called the Sermon on the Mount, was not delivered at one time, but is only a collection of sayings which at different times were used by our Lord. But, as our Lord went through all the cities, towns, and villages of Judζa, instructing the people, it is reasonable to suppose, that he should frequently deliver the same truths in nearly the same expressions, because the same instructions were necessary for all. The repetition of them therefore, at different times, and at distant places, is no reason at all why they should not now have been delivered all at once, when so great a multitude was attending his ministry, and he had gone up upon a mountain for the purpose of addressing them to more advantage. Moreover, the words before us clearly shew, that this was one continued sermon; or rather, that these were the chief topics contained in it, together with the principal illustrations of them.

Having successively considered all the different parts of this sermon, we now come to notice,

I. The peculiar character of our Lord’s preaching—

We shall not enter upon the subject of his ministry at large, but confine our attention to the discourse before us; which, both in the matter and in the manner, appears to have been well calculated to make a deep impression on his audience.
The things with which they appear to have been particularly affected, were,

1. His wisdom—

[There was an astonishing depth in all that he spoke. His knowledge of the divine law was such, as infinitely surpassed all that even their most eminent prophets had ever manifested. David had acknowledged his inability to explore its depth: “I have seen an end of all perfection; but thy commandment is exceeding broad.” But the height, and depth, and length, and breadth of it were open to the view of Jesus, who saw it in all its spirituality, and in its utmost perfection. He was able to expose and refute all the false glosses with which their most learned teachers had obscured the law; and to set it forth as reaching, no less to the thoughts and intents of the heart than to the most open actions of the life.

There was also a luminousness in his statements, which, like the light of the sun, carried its own evidence along with it. And his illustrations were so apt, so easy, so familiar, so convincing, that every one who was open to conviction was constrained to assent to every word he spoke. Nor did he ever, like the Scribes, dwell upon matters that were altogether useless and unedifying; but he was always on subjects of prime importance, the knowledge of which was necessary for the salvation of the soul. In a word, as at an early period of his life the doctors in the temple “were astonished at his understanding and answers,” so now, on this and many subsequent occasions, his hearers wondered; “How knoweth this man letters (the Scriptures), having never learned,” or had a learned education?]

2. His faithfulness—

[He flattered not the people by countenancing for a moment their expectation of a temporal Messiah, but shewed the spiritual nature of that kingdom which he was come to establish. Moreover, in his reproofs he spared not any: the greatest and the wisest among the people were rather the more exposed to his censures, on account of the influence which they exerted over the minds of others. The fallacy of their reasonings, the defectiveness of their morals, and the hypocrisy of their religious acts, (their alms, their prayers, their fastings,) were held up to universal reprobation; and all the multitude were warned plainly, that “unless their righteousness should exceed the righteousness of the Scribes and Pharisees, they should in no case enter into the kingdom of heaven.” They were warned too that they must yield a cordial and unreserved obedience to his instructions; that the retaining of any bosom lust would infallibly destroy their souls for ever: that every sinful affection, though dear as a right eye, or apparently necessary as a right hand, must be cut off; or else they would assuredly take their portion “in hell-fire.”
These were plain truths; not such as the people had been accustomed to hear from their teachers, who only “prophesied smooth things, or amused them with deceits:” they were such truths as commended themselves to the consciences of all, and made them feel that they were sinners before God. Every person that heard him bore him witness, that “truly he was full of power by the Spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgressions, and to Israel his sin [Note: Micah 3:8.].”]

3. His authority—

[The Scribes were in the habit of founding their instructions on their own fallacious reasonings, or on the dogmas of some of the more learned Rabbins. But our Lord appealed to no authority above his own. He reasoned indeed for the conviction of his hearers; but the ground on which he required every word of his to be received, was his own authority; “I say unto you; I say unto you.” In this he differed from all the prophets that had gone before him: they delivered their messages, as from Jehovah; “Thus saith the Lord:”—but Jesus, being himself “God manifest in the flesh, assumed a right to dictate as from himself;” “Ye have heard from others” such or such a thing; but “I say unto you” the very reverse; and require you to receive the word on my authority. To this his hearers were ready to submit: for the miracles which he had already wrought without number had evinced his almighty power and Godhead, and were a standing testimony, that his every word was to be received with implicit faith and unreserved obedience.

Doubtless there were many other things conspicuous in his ministrations: his gracefulness and ease, his tenderness and compassion, his zeal and diligence, could not fail of attracting notice; but the points above specified, are those which seem more particularly adverted to in the words of our text.]
Such was the preaching of our Lord. Let us now consider,

II.

The effect produced by it on his hearers—

They appear to have been exceedingly struck with his address; yet not so affected as we might have hoped. We shall endeavour to point out,

1. How far the effect was good—

[The word which we translate “astonished.” does certainly imply a very deep impression made upon their minds. This impression consisted partly in admiration, with which they were filled; and partly in conviction, with which they were penetrated; a conviction of the truth, the importance, and the beneficial tendency of all he had spoken. The novelty, united with the circumstances before mentioned, made his ministry appear as superior to that of others, as the effulgence of the sun is to the light of a twinkling star. One sentiment evidently pervaded the whole multitude, “Never man spake like this man.” At the same time they felt in their consciences, that, if this was religion, they had hitherto been ignorant of it in their minds, and destitute of it in their hearts.

Now these two feelings were doubtless good, inasmuch as they argued an openness of mind, a freedom from offence, and a desire of further instruction: and accordingly we find, that, “when he came down from the mountain, great multitudes followed him.” But, from all that is recorded, we have no reason to conclude that the impression made upon them was altogether such as might have been wished.]

2. Wherein it was defective—

[They should have been “pricked to their hearts” with a deep sense of their wickedness, and should have been led to cry out, like those on the day of Pentecost, “What shall we do to be saved?” Without such humiliation as this they could never be truly penitent: they never could abhor themselves, as every penitent must do, in dust and ashes.

They should have also given up themselves entirely to the Lord Jesus Christ. He required all to take up their cross and follow him: but this was effected only to a very small extent, even to the hour of his death: the whole number of his followers amounted at the last to no more than one hundred and twenty. Hence it is evident, that, whatever effects were produced on this audience, they were only transient; and, consequently, that the word preached did not profit the people, “not being mixed with faith in them that heard it.”

They should have been brought to a new and heavenly life. Every thing that falls short of this is in vain. We must “obey from the heart that form of doctrine into which we are delivered;” just as metal, that assumes the shape of the mould whereinto it is poured [Note: See Romans 6:17. the Greek.]. But we see not in this audience any such tenderness of spirit, such melting of heart, such surrender of their souls, such transformation of their lives. They appear only to have been like Ezekiel’s hearers, who were delighted with his oratory, but were uninfluenced by his reproofs [Note: Ezekiel 33:31.]

Learn then from hence,
1.

How ineffectual is the word without the Spirit—

[If any words could of themselves convert the souls of men, surely the words of our Lord Jesus Christ would have produced this effect. But even his discourses were often as water spilled upon the ground. So it was also when his disciples preached: “Paul might plant, and Apollos water, but God alone can give the increase.” The truth is, that nothing ever has been done, or ever can, for the saving of immortal souls, but by the operation of the Spirit of God. It is the Spirit that quickeneth us from the dead: it is the Spirit that opens the understanding and the heart: it is “the Spirit that enables us to mortify the deeds of the body,” and that renews us altogether after the Divine image. When, therefore, we come up to the house of God, let us look, through the means, to Him who alone can render the means effectual for our good. Let us remember, that the ministry of Christ himself will produce no saving effects without the Spirit; and that the word, by whomsoever delivered, if accompanied with the Holy Ghost sent down from heaven, shall be sharper than a two-edged sword, and be more powerful than “the hammer that breaketh the rock in pieces.”]

2. In what a lamentable state are the generality of hearers—

[Multitudes, where the Gospel is preached with fidelity, will approve the word, and perhaps admire the preacher; but they are apt to put those feelings in the place of true conversion [Note: Mark 6:10; John 5:35.]. Surely this is a point that deserves to be well considered. We should judge ourselves, not by our feelings towards the word, or towards him that ministers it to us, but by the radical and abiding effects produced upon our hearts and lives. Let it be a matter then of serious inquiry, Wherein does my reception of the word differ from that manifested by the auditors of our Lord? Perhaps I have been often struck, yea, “exceedingly struck [Note: ἐξεπλήσσοντο.],” with admiration and conviction: but have I been brought to the exercise of deep contrition, of lively faith, of universal holiness? Know ye, beloved, that unless the word have this effect upon you, instead of being to you “a savour of life unto life, it will be a savour of death unto death;” yea, your state will be less tolerable than even that of Sodom and Gomorrha.]

3. What reason we have for thankfulness that we possess the written word—

[Many of Christ’s hearers probably regretted that they could not retain his discourse in their memory, and that they had it not in their hands for subsequent perusal. And the generality amongst us have reason to lament our inability to remember what we hear, even when the discourse embraces perhaps only a single point of that which was so diffusively treated by our Lord. But, whether this forgetfulness is our misfortune or our fault, we have this consolation at least, that the sermon of our blessed Lord is in our hands; that we may hear him preach it over to us, as it were, again and again; yea, that we may even ask him to explain to us every point in it. What an advantage is this! What a value should we set upon it, if now, for the first time, his sermon were put into our hands! But, alas! because it is accessible at all times, we are apt to make light of it: and not a few are blind enough to disregard it, because it refers rather to the precepts than the doctrines of the Gospel. Let us not however so slight our privileges: let us study this portion of Holy Writ with peculiar attention: and let us endeavour to get every precept wrought into our hearts, and exhibited in our lives. Then shall we be indeed improved by it, and shew forth the excellence of Christianity in all its perfection.]