Matthew 5:11-12

Blessed are ye when men shall revile, &c.— Macknight understands this as a distinct beatitude from that in the 10th verse, supposing the former to refer to liberty and external ease; the present to reputation: and accordingly he paraphrases it nearly in the following words: "Fame, or the applause of the world, does not give true contentment, by satisfying true ambition; but to be reviled falsely, in the ways of righteousness, and to share in affronts with and for God, is a dignity which yields infinitely greater joy, and is that by which the saints and prophets have been distinguished in all ages." Instead of, Be exceeding glad, in Matthew 5:12 the original word

'Αγαλλιασθε, would be properly rendered, Triumphantly exult, or leap for joy. See Luke 1:14.

In conclusion of these beatitudes, we may observe upon them all in general, that to bless men, that is, to make them happy, was the great business for which our Lord came into the world; and accordingly, in the beginning of this divine sermon, he pronounces eight blessings together, annexing them to so many Christian virtues, and assigningtheparticularbeatitudewhichattendseachofthem.Knowingthathappiness is our common aim, and that an innate instinct continually urges us tothe pursuit of it, he in the kindest manner applies directly to that instinct: he directs it towards its proper object, and shews the way to obtain it. Though all men necessarily desire happiness, yet the greater part continue miserable, because they seek it where it is not to be found. Our Lord, therefore, begins his divine instruction, which is the complete art of happiness, by laying before us the true and only method of acquiring it.

We may here farther observe the benevolent condescension of our Lord; how he seems to lay aside his supreme authority, as our legislator, that he may better act the part of our friend and our saviour; and, instead of using the lofty imperative style in positive commands, chooses rather in a more gentle and engaging way to insinuate his will and our duty, by pronouncing those blessed who comply with it. He also indulgently considers the great depravation of our nature; how its original corruption, and acquired malignity, by evil habits, together with the force of bad examples, and the sinful conversation and fashions of the world, had so darkened the understanding, and perverted the judgment of men, that they could but obscurely discern the genuine beauty of the sublime doctrines which he was to inculcate; and therefore he proposed them in such a light as would most effectually recommend them. He named the duty and its happy consequences together, guarding and enforcing each virtue with a beatitude. See Heylin.