Matthew 5:3

Jesus begins his first great sermon with the word "blessed." His whole mission is a benediction. It is his object to encourage and cheer, not to repress and humiliate.

1. But he knows the secret of happiness too well to attempt to shed joy in any other way than through those channels by which, in the very constitution of things, God has appointed it to flow. There is a necessary connection between each Beatitude and the character blessed. The reward is not an extraneous gift, but a natural fruit, although it is by the generosity of God that the fruit is made to grow.

2. Moreover, it is to be noted that, although there is this necessary connection between character and happiness, there is more than one way to the goal. Joy is manifold, and different kinds of people may reach it by different roads. Therefore there is a plurality of Beatitudes.

3. A common tone pervades all the Beatitudes. They all depend on some excellency of character, and all the excellences are unpretentious and gentle. Together they suggest a new type of character, as distinct from the stern Jewish ideal as it is from free and superficial pagan notion of goodness. To a large extent the Beatitudes are facets from the character of Christ himself. He who enjoys all these blessings in his own person will be most like the great Teacher who revealed them. Let us consider the first three Beatitudes -

I. POVERTY OF SPIRIT. In the world wealth is increasingly favoured. But no golden key opens the gates of the kingdom of heaven. Christ's gospel is for the poor (Matthew 11:5), because it is for all. The poor in spirit, however, are not the same as those people whose earthly possessions are meagre. They are the people who are conscious of their own spiritual deficiency. They are the spiritually humble. Thus their disposition is the exact opposite of the pride of Pharisaism. The great, comprehensive blessing of the kingdom of heaven is for such souls. Christ had announced the coming of the kingdom in his earlier preaching. Now he shows who are to receive it. Humility, a sense of emptiness and helplessness, - this is just the condition in which to receive Christ and his kingdom.

II. MOURNING. The second Beatitude had a direct relation to the state of Israel in the days of Christ; that was a condition of moral and national decay. Some were indifferent, others proudly rebellious. For such people Christ had no blessing. But for those who deplored the evil of the times there was comfort in the gospel of Christ.

1. Christ brings consolation to those who mourn for sin by bringing forgiveness.

2. He comforts those who deplore the evils of society by introducing a hope of human brotherhood.

3. He consoles those who weep for the dead by shedding light on the life beyond the tomb.

III. MEEKNESS. This is a peculiarly Christian grace, scorned by the pagan world. It does not mean the lack of energy and courage. The truly meek man is no coward. Strength of self-control is needed in order to bear an affront with patience. Jesus was never so strong as when "he was led as a lamb to the slaughter." Even Pilate was baffled by the calm strength of his meekness. Now our Lord promises a temporal reward to this grace. Heavenly blessings coveted by martyrs might be expected; but Jesus promises even the inheritance of the earth.

1. Ultimately this will come in the reign of Christ which his people are to share.

2. At present it is experienced in a capacity to make the best use of earthly things, by possessing one's soul in patience. - W.F.A.

Poor in spirit.
I. Examine the CHARACTER here spoken of.

1. We should not confound the poor in spirit with the poor in worldly circumstances.

2. We are not to associate the mean-spirited with the poor in spirit.

3. We are not to understand that the poor in spirit are poor in spirituality. Poorness of spirit involves —





II. In what their BLESSEDNESS consists.

1. Theirs are the privileges of the Church on earth; reconciliation; illumination; communion; joy.

2. The felicities of the Church in heaven.

(J. Jordan.)

I. By the poor in spirit are meant THOSE WHO HAVE BEEN CONVINCED OF THEIR SPIRITUAL POVERTY. All without Christ are wretched, blind, naked, poor. They are sensible of their wants; the higher their attainments, the deeper their humiliation. Have high thoughts of Christ. We are not to understand the poor in this world; not the poor-spirited or cowardly in the service of Christ; not the excessively timid and poor-spirited.

II. IN WHAT DOES THEIR BLESSEDNESS CONSIST? By whom was this assurance given? By Him who is the source of all blessings. They are heirs of the kingdom of peace, righteousness, and joy.

(D. Rees.)

1. Do not misjudge a Christian's expression of lowliness, for these are genuine expressions of poverty of spirit.

2. So far as you find restfulness and complacency in your own attainments, you may doubt the reality of your growth.

3. Poverty of nature rather than poverty of spirit may be revealed by censoriousness.

4. The Holy Spirit alone can correct self-ignorance; from His illumination will result genuine poverty of spirit.

(J. T. Duryea, D. D.)

it: —

I. Let us think much on the character of God as shown to us in His Holy Word.

II. Let us be careful to separate any good intentions which we may find springing up in our hearts from ourselves, and ascribe them to God's Holy Spirit.

III. Let us be watchful against occasions of pride.:IV. Another great step to the attainment of humility, is to forget those things which are behind, and press onward to those before.

V. We must be ever looking at the Cross.

(H. Alford, M. A.)

1. The promises of the gospel belong to them.

2. They enjoy the means of grace.

3. In the Christian conflict the humble man has all the advantage.

(H. Alford, M. A.)

I. SOME THINGS WHICH MUST BE REJECTED as not intended by Christ. It is not a mere peculiarity of temperament — not the obsequiousness and meanness often associated with poverty — not the simple fact of being poor-not voluntary religious poverty.

II. THE FEATURES of spiritual poverty.

1. The conditions: In a spiritual sense all are poor.

2. The state of mind — poor in spirit, implying great humbling — difficult of attainment, so repugnant to the flesh, so opposed to our fancied excellence.

III. THE BLESSING PROMISED. It is the spirit in which the kingdom is to be received (Matthew 18:1-5). Is the spirit of the Master (Philippians 2:1-12). Blessed with all the titles and riches of the kingdom (James 2:5). Is the essence of a filial spirit.

(W. Barker.)Blessedness is the perfection of a rational creature; it is the whetstone of a Christian's industry; the height of his ambition; the flower of his joy; the desire of all men.

I. Let us so deport ourselves that we may express to others that we do believe a blessedness to come, by seeking after an interest in God, and that our union with God and the chief good makes us blessed.

II. Let us proclaim to the world that we believe in blessedness to come, by living blessed lives; walk as become the heirs of blessedness. Let us lead blessed lives, and so declare plainly that we seek a country (Hebrews 11:14).

(Thomas Watson.)You may as well expect fruit to grow without a root, as the other graces without this; till a man be poor in spirit he cannot mourn.

I. Till we are poor in spirit we are not capable of receiving grace.

1. God doth first empty a man of himself, before He pours in the precious wine of His grace.

2. None but the poor in spirit are within Christ's commission.

II. Till we are poor in spirit, Christ is never precious.(1) Before we see our own wants we never see(2) Christ's worth.(3) He that wants bread, and is ready to starve, will have it, whatever it cost; bread he must have, or he is undone;(4) So to him that is poor in spirit, that sees his want of Christ, how precious is the Saviour

III. Till we are poor in spirit we cannot go to heaven.(1) The great cable cannot go through the eye of the needle, but let it be untwisted and made into small threads, then it may.(2) Poverty of spirit untwists the great cable;(3) Makes a man little in his own eyes, and now an entrance shall be made unto him.

(Thomas Watson.)

I. He that is poor in spirit is weaned from himself.

1. The vine catcheth hold of everything that is near, to stay itself upon. There is some bough or other, a man would be catching hold of to rest upon; how hard it is to be brought quite off himself.

II. He that is poor in spirit is a Christ-admirer.

1. He sees himself wounded, and, as the wounded deer runs to the water, so he thirsts for the water of life.

2. "Lord," saith he, "give me Christ, or I die."

III. He that is poor in spirit is ever complaining of his spiritual estate.

1. He ever complains, "I want a broken heart, a thankful heart."

2. He mourns he hath on more grace.

IV. He that is poor in spirit is lowly in heart.

1. Submissive.

2. He blusheth more at the defects of his graces, than others do at the excess of their sins.

V. He that is poor in spirit is much in prayer.

1. Ever begging for spiritual alms.

2. Will not away from the gate, till he have his dole.

VI. The poor in spirit is content to take Christ upon His own terms.

1. Sees himself lost without Christ.

2. Willing to have Him upon His own terms.

VII. He that is poor in spirit is an exalter of free grace.

1. He blesses God for the least crumb that falls from the table of free grace.

2. He magnifies mercy, and is thankful.

(Thomas Watson.)

Christ begins with this, and we must begin here if ever we be saved. Poverty of spirit is the foundation stone on which God lays the superstructure of glory. There are four things may persuade Christians to be poor in spirit: —

I. This poverty is your RICHES.

1. You may have the world's riches, and yet be poor.

2. You cannot have this poverty, but you must be rich.

3. Poverty of spirit entitles you to all Christ's riches.

II. This poverty is your NOBILITY.

1. God looks upon you as persons of honour.

2. He that is wile in his own eyes, is precious in God's eyes.

3. The way to rise is to fall.

4. God esteems the valley highest.

III. Poverty of spirit doth sweetly QUIET THE SOUL.

(1)When a man is brought of himself to rest on Christ, what a

(2)blessed calm is in the heart!

IV. Poverty of spirit paves a causeway for blessedness.

1. Are you poor in spirit? You are blessed.

(Thomas Watson.)

Here is comfort to the people of God.

I. God hath provided them with a kingdom.

1. A child of God is oft so low in the world that he hath not a foot of laud to inherit; he is poor in purse, as well as poor in spirit.

2. Here is a fountain of consolation opened.

3. The poorest saint who hath lost all his golden fleece is heir to a kingdom.

II. This kingdom excels all the kingdoms and principalities of the world.

III. The hope of this kingdom, saith Basil, should carry a Christian with courage and cheerfulness through all his afflictions; and it is a saying of Luther's "The sea of God's mercy, overflowing in spiritual blessings, should drown all the sufferings of this life."

IV. What though thou goest now in rags! Thou shalt have thy white robes. What though thou art fed like Daniel, with pulse, and hast coarser fare! Thou shalt feast when thou comest to the kingdom. Here thou drinkest the water of tears; shortly thou shalt drink the wine of paradise. Be comforted with the thoughts of a kingdom.

(Thomas Watson.)

I. WHO ARE MEANT by the poor in spirit? To the poor in spirit, or those that possess a spirit of poverty, the text annexes a blessedness, and promises a reward.

II. What are THE PROPER VIRTUES of a poor and low estate, such as every man, whether high or low, rich or poor, is bound to endeavour after?




(4)Trust and hope in God.

(Bishop Ofspring Blackall, D. D.)

(1)Industry. They that want nothing think it needless to labour;



(4)Contempt of the world.

(Sir William Davies, Ban. , D. D.)Neither indigence nor wealth in itself has the least connection with real religion.

I. Poverty of spirit consists in A DEEP CONVICTION OF GUILT and depravity, before a pure and holy Being.

(1)By the entrance of God's Word into the mind, and the

(2)triumph of His grace in the soul, we become "poor in spirit."

(3)When conviction flashes in the conscience of a sinner, when he sees the

(4)number of his sins,

(5)strength of his corruptions, and

(6)weakness of his resolutions, then this disposition is implanted in him. Already he hath a beginning of blessedness in his breast,

II. Poverty of spirit consists in HUMILITY through every stage of the Christian's pilgrimage.

1. It commences with a deep sense of sin, guilt, and desert of punishment.

2. It is the vital principle of the believer's spiritual constitution.

3. It grows with his grace.

4. Increases with the increase of his knowledge in God.

5. As he becomes a father in Christ, he will become a little child in his own estimation.

6. The most eminent Christian is the most humble.

7. His humility exalts him, and makes him great.

III. Poverty of spirit includes CONTENTMENT with the allotments of Providence.

1. It is opposed to the restlessness of ambition, and the haughtiness of pride.

2. It turns away from that "covetousness which is idolatry."

3. It does not eagerly and improperly desire the honours and riches of this world.

4. "Having food and raiment," it has learned to be contented therewith.Such an elevation of soul should be acquired, and such a spirit of cheerful contentment should be cultivated by all who have taken on them the Christian name.

(J. E. Good.)

There was a story in old times told of a severe, cynical philosopher, visiting the house of one who was far his superior in genius as in modesty. He found the good philosopher living in a comfortable house, with easy-chairs and pleasant pictures round him, and he came in with his feet stained with dust and mud, and said, as he walked upon the beautiful carpets, "Thus I trample on the pride of Plato." The good philosopher paid no attention at first, but returned the visit, and when he saw the ragged furniture and the scanty covering of the floor of the house in which the other ,ostentatiously lived, he said, "I see the pride of Diogenes through the holes in his carpet." Many a one there is whose pride is thus seen by his affecting to be without it; many a one whose poverty, whose modesty in spirit, can best be appreciated by seeing how the outward comforts and splendour of life can be used by him without paying any attention to them.

(Dean Stanley.)

Never pauper pleaded more at your gate for some gift of charity than he does. And because he has nothing but what he receives, therefore he is always asking.

(J. Vaughan, M. A.)

Galilee, Jerusalem
Belongs, Blessed, Happy, Heaven, Heavens, Kingdom, Poor, Reign, Spirit, Theirs
1. Jesus' sermon on the mount:
3. The Beattitudes;
13. the salt of the earth;
14. the light of the world.
17. He came to fulfill the law.
21. What it is to kill;
27. to commit adultery;
33. to swear.
38. He exhorts to forgive wrong,
43. to love our enemies;
48. and to labor after perfection.

Dictionary of Bible Themes
Matthew 5:3

     2345   Christ, kingdom of
     2377   kingdom of God, entry into
     5017   heart, renewal
     5063   spirit, nature of
     5450   poverty, spiritual
     5888   inferiority
     8203   character

Matthew 5:3-5

     5849   exaltation

Matthew 5:3-6

     5554   status

Matthew 5:3-10

     4938   fate, final destiny
     7621   disciples, calling

Matthew 5:3-12

     1620   beatitudes, the
     2318   Christ, as prophet
     4020   life, of faith
     5874   happiness
     8117   discipleship, benefits

Matthew 5:3-48

     1660   Sermon on the Mount

Agree with Thine Adversary
Eversley, 1861. Windsor Castle, 1867. St. Matthew v. 25, 26. "Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing." This parable our Lord seems to have spoken at least twice, as He did several others. For we find it also in the 12th
Charles Kingsley—All Saints' Day and Other Sermons

June 9. "Ye are the Light of the World" (Matt. v. 14).
"Ye are the light of the world" (Matt. v. 14). We are called the lights of the world, light-bearers, reflectors, candle-sticks, lamps. We are to be kindled ourselves, and then we will burn and give light to others. We are the only light the world has. The Lord might come down Himself and give light to the world, but He has chosen differently. He wants to send it through us, and if we don't give it the world will not have it. We should be giving light all the time to our neighbors. God does not put
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Eighth Beatitude
'Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.'--MATT. v. 10. We have seen the description of the true subjects of the kingdom growing into form and completeness before our eyes in the preceding verses, which tell us what they are in their own consciousness, what they are in their longings, what they become in inward nature by God's gift of purity, how they move among men as angels of God, meek, merciful, peace-bringing. Is anything more needed
Alexander Maclaren—Expositions of Holy Scripture

Salt Without Savour
'Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.'--MATT. v. 13. These words must have seemed ridiculously presumptuous when they were first spoken, and they have too often seemed mere mockery and irony in the ages since. A Galilean peasant, with a few of his rude countrymen who had gathered round him, stands up there on the mountain, and says to them, 'You,
Alexander Maclaren—Expositions of Holy Scripture

The First Beatitude
'Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.'--MATT. v. 2. 'Ye are not come unto the mount that burned with fire, nor unto the sound of a trumpet, and the voice of "awful" words.' With such accompaniments the old law was promulgated, but here, in this Sermon on the Mount, as it is called, the laws of the Kingdom are proclaimed by the King Himself; and He does not lay them down with the sternness of those written on tables of stone. No rigid 'thou shalt' compels, no iron 'thou
Alexander Maclaren—Expositions of Holy Scripture

The Second Beatitude
'Blessed are they that mourn: for they shall be comforted.'--MATT. v. 4. An ordinary superficial view of these so-called Beatitudes is that they are simply a collection of unrelated sayings. But they are a great deal more than that. There is a vital connection and progress in them. The jewels are not flung down in a heap; they are wreathed into a chain, which whosoever wears shall have 'an ornament of grace about his neck.' They are an outgrowth from a common root; stages in the evolution of Christian
Alexander Maclaren—Expositions of Holy Scripture

The Fourth Beatitude
'Blessed are they which do hunger and thirst after righteousness: for they shall be filled.'--MATT. v. 6. Two preliminary remarks will give us the point of view from which I desire to consider these words now. First, we have seen, in previous sermons, that these paradoxes of the Christian life which we call the Beatitudes are a linked chain, or, rather, an outgrowth from a common root. Each presupposes all the preceding. Now, of course, it is a mistake to expect uniformity in the process of building
Alexander Maclaren—Expositions of Holy Scripture

The Fifth Beatitude
'Blessed are the merciful: for they shall obtain mercy.'--MATT. v. 7. THE divine simplicity of the Beatitudes covers a divine depth, both in regard to the single precepts and to the sequence of the whole. I have already pointed out that the first of the series Is to be regarded as the root and germ of all the subsequent ones. If for a moment we set it aside and consider only the fruits which are successively developed from it, we shall see that the remaining members of the sequence are arranged in
Alexander Maclaren—Expositions of Holy Scripture

The Sixth Beatitude
'Blessed are the pure in heart: for they shall see God.'--MATT. v. 8. AT first hearing one scarcely knows whether the character described in this great saying, or the promise held out, is the more inaccessible to men. 'The pure in heart': who may they be? Is there one of us that can imagine himself possessed of a character fitting him for the vision of God, or such as to make him bear with delight that dazzling blaze? 'They shall see God,' whom 'no man hath seen at any time, nor can see.' Surely
Alexander Maclaren—Expositions of Holy Scripture

The Seventh Beatitude
'Blessed are the peacemakers: for they shall be called the children of God.' MATT. v. 9. This is the last Beatitude descriptive of the character of the Christian. There follows one more, which describes his reception by the world. But this one sets the top stone, the shining apex, upon the whole temple-structure which the previous Beatitudes had been gradually building up. You may remember that I have pointed out in previous sermons how all these various traits of the Christian life are deduced from
Alexander Maclaren—Expositions of Holy Scripture

The New Sinai
'And seeing the multitudes, He went up into a mountain: and when He was set, His disciples came unto Him: 2. And He opened his mouth, and taught them, saying, 3. Blessed are the poor in spirit: for theirs is the kingdom of heaven. 4. Blessed are they that mourn: for they shall be comforted. 5. Blessed are the meek: for they shall inherit the earth. 6. Blessed are they which do hunger and thirst after righteousness: for they shall be filled. 7. Blessed are the merciful: for they shall obtain mercy.
Alexander Maclaren—Expositions of Holy Scripture

The Lamp and the Bushel
'Ye are the light of the world. A city that is set on an hill cannot be hid. 15. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.'--Matt. v. 14-16. The conception of the office of Christ's disciples contained in these words is a still bolder one than that expressed by the preceding metaphor, which
Alexander Maclaren—Expositions of Holy Scripture

The New Form of the Old Law
'Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfil. 18. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. 19. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. 20. For I say
Alexander Maclaren—Expositions of Holy Scripture

'Swear not at All'
'Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: 34. But I say unto you, Swear not at all; neither by heaven; for it is God's throne: 35. Nor by the earth; for it is His footstool; neither by Jerusalem; for it is the city of the great King. 36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. 37. But let your communication be, Yea, yea; Nay, nay: for whatsoever
Alexander Maclaren—Expositions of Holy Scripture

'Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 39. But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. 41. And whosoever shall compel thee to go a mile, go with him twain. 42. Give to him that asketh thee, and from him that would borrow of thee turn not thou away.'--MATT. v. 38-42. The old law
Alexander Maclaren—Expositions of Holy Scripture

The Law of Love
'Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. 44. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 45. That ye may be the children of your Father which is in heaven: for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46. For if ye love them which love you, what reward have ye? do not even
Alexander Maclaren—Expositions of Holy Scripture

"Ye shall therefore be perfect, as your Father in Heaven is perfect."--MATT. V. 48. "Wretched man that I am! who shall deliver from the body of this death? Thanks be to God, through Jesus Christ our Lord."--ROM. VII. 24, 25. We have studied the meaning of reconciliation through the Cross. We have said that to be reconciled to God means to cease to be the object of the Wrath of God, that is, His hostility to sin. We can only cease to be the objects of this Divine Wrath by identifying ourselves
J. H. Beibitz—Gloria Crucis

On that which is Written in the Gospel, Matt. v. 16, "Even So Let Your Light Shine Before Men, that they May See Your Good Works,
1. It is wont to perplex many persons, Dearly beloved, that our Lord Jesus Christ in His Evangelical Sermon, after He had first said, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven;" [1934] said afterwards, "Take heed that ye do not your righteousness [1935] before men to be seen of them." [1936] For so the mind of him who is weak in understanding is disturbed, is desirous to obey both precepts, and distracted by diverse, and contradictory
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. v. 22, "Whosoever Shall Say to his Brother, Thou Fool, Shall be in Danger of the Hell of Fire. "
1. The section of the Holy Gospel which we just now heard when it was read, must have sorely alarmed us, if we have faith; but those who have not faith, it alarmed not. And because it does not alarm them, they are minded to continue in their false security, as knowing not how to divide and distinguish the proper times of security and fear. Let him then who is leading now that life which has an end, fear, that in that life which is without end, he may have security. Therefore were we alarmed. For
Saint Augustine—sermons on selected lessons of the new testament

Upon Our Lord's SermonOn the Mount
Discourse 3 "Blessed are the pure in heart: For they shall see God. "Blessed are the peacemakers: For they shall be called the children of God. "Blessed are they which are persecuted for righteousness' sake: For theirs is the kingdom of heaven. "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. "Rejoice, and be exceeding glad: For great is your reward in heaven: For so persecuted they the Prophets which were before you."
John Wesley—Sermons on Several Occasions

The Christian Aim and Motive.
Preached January 4, 1852. THE CHRISTIAN AIM AND MOTIVE. "Be ye therefore perfect, even as your Father which is in heaven is perfect."--Matthew v. 48. There are two erroneous views held respecting the character of the Sermon on the Mount. The first may be called an error of worldly-minded men, the other an error of mistaken religionists. Worldly-minded men--men that is, in whom the devotional feeling is but feeble--are accustomed to look upon morality as the whole of religion; and they suppose
Frederick W. Robertson—Sermons Preached at Brighton

A Call to Holy Living
Too many persons judge themselves by others; and if upon the whole they discover that they are no worse than the mass of mankind, they give themselves a mark of special commendation; they strike a sort of average amongst their neighbors, and if they cannot pretend to be the very best, yet, if they are not the very worst, they are pretty comfortable. There are certain scribes and Pharisees among their acquaintance, who fast thrice in the week, and pay tithes of all they possess, and they look upon
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

Persistency in Wrong Doing.
6th Sunday after Trinity. S. Matt. v. 25. "Agree with thine adversary quickly, while thou art in the way with him." INTRODUCTION.--I spoke to you the Sunday before last about the obstinacy of persisting in an opinion after you have good cause to believe that this opinion is unjust, or unreasonable. I am going to speak to you to-day of another form of obstinacy. SUBJECT.--My subject is Persistency in doing wrong, because you have begun wrong. This is only another form of the same fault. The other
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

"That the Righteousness of the Law Might be Fulfilled in Us,"
Rom. viii. 4.--"That the righteousness of the law might be fulfilled in us," &c. "Think not," saith our Lord and Saviour Jesus Christ, "that I am come to destroy the law,--I am come to fulfil it," Matt. v. 17. It was a needful caveat, and a very timeous advertisement, because of the natural misapprehensions in men's minds of the gospel. When free forgiveness of sins, and life everlasting, is preached in Jesus Christ, without our works; when the mercy of God is proclaimed in its freedom and fulness,
Hugh Binning—The Works of the Rev. Hugh Binning

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