Matthew 5:8

Seek in the Father and Son a separation, thou findest none; no, not if thou hast mounted high; no, not even if thou hast reached something above thy mind. For if thou turnest about among the things which thy wandering mind makes for itself, thou talkest with thine own imaginations, not with the Word of God; thine own imaginations deceive thee. Mount also beyond the body, and understand the mind; mount also beyond the mind, and understand God. Thou reachest not unto God, unless thou hast passed beyond the mind; how much less thou reachest unto God, if thou hast tarried in the flesh! They who think of the flesh, how far are they from understanding what God is! - since they would not be there even if they knew the mind. Man recedes far from God when his thoughts are of the flesh; and there is a great difference between flesh and mind, yet a greater between mind and God. If thou art occupied with the mind, thou art in the midway: if thou directest thy attention beneath, there is the body; if above, there is God. Lift thyself up from the body, pass beyond even thyself. For observe what said the psalm, and thou art admonished how God must be thought of: "My tears," it saith, "were made to me my bread day and night, when it was said to me daily, Where is thy God?" As the pagans may say, "Behold our gods, where is your God?" They indeed show us what is seen; we worship what is not seen. And to whom can we show? To a man who has not sight with which to see? […]

The pure of heart are those who have gotten rid of sin's filth, have cleansed themselves of all the pollution of the flesh and have pleased God through works of faith and justice. As David testifies in a psalm, "Who will climb up the Lord's …

David sheweth in a psalm that the grace of God aboundeth specially with the pure in heart, saying, "God is good to Israel, even to the pure in heart;" now he uniteth purity of heart with the sight of God, for the name Israel is …

(Verse 8.) Blessed are the pure in heart, for they will see God. Those who have no consciousness of sin are not accused. The world is seen by the pure in heart: the temple of God cannot be defiled.

He who in thought and deed fulfils all righteousness, sees God in his heart, for righteousness is an image of God, for God is righteousness. So far as any one has rescued himself from evil, and works things that are good, so far does he see God, either hardly, or fully, or sometimes, or always, according to the capabilities of human nature. But in that world to come the pure in heart shall see God face to face, not in a glass, and in enigma as here.

Blessed are the pure in heart, for they shall see God. Behold again the reward is spiritual. Now He here calls pure, either those who have attained unto all virtue, and are not conscious to themselves of any evil; or those who live in temperance. For there is nothing which we need so much in order to see God, as this last virtue. Wherefore Paul also said, Follow peace with all men, and holiness, without which no man shall see the Lord. He is here speaking of such sight as it is possible for man to have. For because there are many who show mercy, and who commit no rapine, nor are covetous, who yet are guilty of fornication and uncleanness; to signify that the former alone suffices not, He hath added this, much in the same sense as Paul, writing to the Corinthians, bore witness of the Macedonians, that they were rich not only in almsgiving, but also in all other virtue. For having spoken of the noble spirit they had shown in regard of their goods, he saith, They gave also their own selves to the Lord, and to us.

And if thou wilt see the eyes also, behold them exactly delineated with decency and temperance. Wherefore they become also so beautiful and sharpsighted, as to behold even the Lord Himself. For, "Blessed," saith He, "are the pure in heart, for they shall see God."

The pure is known by purity of heart, for the temple of God cannot be impure.

The sixth virtue is purity of heart, concerning which it says in the Gospel: "Blessed are the pure of heart." The gift of understanding destroys gluttony and introduces purity of heart.

Blessed are the pure in heart, for they shall see God. There are many who are not rapacious and greedy, but are generous in almsgiving, yet they fornicate and commit other uncleanliness. Christ commands, therefore, that along with the other virtues we should also be …

(ap. Anselm.) Justly is mercy dealt out to the merciful, that they should receive more than they had deserved; and as he who has more than enough receives more than he who has only enough, so the glory of mercy is greater than of the things hitherto mentioned. (ap. Anselm.) Purity of heart comes properly in the sixth place, because on the sixth day man was created in the image of God, which image was shronded by sin, but is formed anew in pure hearts by grace. It follows rightly the beforementioned graces, because if they be not there, a clean heart is not created in a man. (non occ.) The reward of these is greater than the reward of the first; being not merely to dine in the King's court, but further to see His face.

Thus have been presented the acts of virtues by which we are removed from evil and do good. Now are presented the acts by which we are disposed for the best; hence Blessed are the pure in heart. This beatitude consists in two things: in …

Since standing in the best is either through limpid cognition or through tranquil affection, hence it is that there are two final beatitudes, namely purity of heart for seeing God and peace of mind for perfectly enjoying him. For the perfection of interior sanctity, there …

Blessed are the pure in heart,.... Not in the head; for men may have pure notions and impure hearts; not in the hand, or action, or in outward conversation only; so the Pharisees were outwardly righteous before men, but inwardly full of impurity; but "in heart". The heart of man is naturally unclean; nor is it in the power of man to make it clean, or to be pure from his sin; nor is any man in this life, in such sense, so pure in heart, as to be entirely free from sin.

As he cannot endure to look upon their iniquity, so they cannot endure to look upon his purity; nor shall any unclean thing enter into the new Jerusalem; but all that are pure in heart, all that are truly sanctified, have desires wrought in them, which nothing but the sight of God will sanctify; and divine grace will not leave those desires unsatisfied.

He prescribes duty as the way, and gives us standing rules of that duty. He directs his disciples, 1. To understand what they are--the salt of the earth, and the lights of the world,

Pure in heart - In opposition to the Pharisees, who affected outward purity, while their hearts were full of corruption and defilement. A principal part of the Jewish religion consisted in outward washings and cleansings: on this ground they expected to see God, to enjoy eternal glory: but Christ here shows that a purification of the heart, from all vile affections and desires, is essentially requisite in order to enter into the kingdom of God. He whose soul is not delivered from all sin, through the blood of the covenant, can have no Scriptural hope of ever being with God.

"If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as He is in the light, we have fellowship one with the other"--He with us and we with Him--"and the blood of Jesus Christ His Son cleanseth us"--us who have this fellowship, and who, without such continual cleansing, would soon lose it again--"from all sin" (1Jo 1:6, 7).

[In the year 1873, Mr. Spurgeon delivered what he called "a series of sententious homilies" on the Beatitudes. After an introductory discourse upon the Sermon on the Mount and the Beatitudes as a whole, he intended to preach upon each one separately, but either illness or some other special reason prevented him from fully carrying out this purpose.

The three chapters which begin with these verses deserve the special attention of all readers of the Bible. They contain what is commonly called the Sermon on the Mount. Every word of the Lord Jesus ought to be most precious to professing Christians. It is the voice of the chief Shepherd; it is the charge of the great Bishop and head of the church; it is the Master speaking; it is the word of Him who spake as never man spake, and by whom we shall all be judged at the last day.

The three chapters which begin with these verses deserve the special attention of all readers of the Bible. They contain what is commonly called the Sermon on the Mount. Every word of the Lord Jesus ought to be most precious to professing Christians. It is the voice of the chief Shepherd; it is the charge of the great Bishop and head of the church; it is the Master speaking; it is the word of Him who spake as never man spake, and by whom we shall all be judged at the last day. Would we know what kind of people Christians ought to be? Would we know the character at which Christians ought to aim? Would we know the outward walk and inward habit of mind which become a follower of Christ? Then let us often study the Sermon on the Mount. Let us often ponder each sentence, and prove ourselves by it. Not least, let us often consider who they that are called “blessed” at the beginning of the Sermon. Those whom the great High Priest blesses are blessed indeed! The Lord Jesus calls those “blessed” who are poor in spirit . He means the humble, and lowly-minded, and self-abased; he means those who are deeply convinced of their own sinfulness in God’s sight: these are they who are not “wise in their own eyes and prudent in their own sight.” They are not “rich” and increased with goods; they do not fancy they need nothing”; they regard themselves as “wretched, and miserable, and poor, and blind and naked.”Blessed are all such! Humility is the very first letter in the alphabet of Christianity. We must begin low, if we would build high. ( Isaiah 6:21 ; Revelation 3:17 ) The Lord Jesus calls those blessed who mourn . He means those who sorrow for sin, and grieve daily over their own shortcomings. These are they who trouble themselves more about sin than about anything on earth: the remembrance of it is grievous to them; the burden of it is intolerable. Blessed are all such!

[In the year 1873, Mr. Spurgeon delivered what he called "a series of sententious homilies" on the Beatitudes. After an introductory discourse upon the Sermon on the Mount and the Beatitudes as a whole, he intended to preach upon each one separately, but either illness or some other special reason prevented him from fully carrying out this purpose. There are now, however, four Sermons upon the Beatitudes, three of which have already been published—See Sermons #422, Volume 7— THE PEACEMAKER; #2103, Volume 35—THE HUNGER AND THIRST WHICH ARE BLESSED and #3065, Volume 53— THE THIRD BEATITUDE—and this one.]

[In the year 1873, Mr. Spurgeon delivered what he called "a series of sententious homilies" on the Beatitudes. After an introductory discourse upon the Sermon on the Mount and the Beatitudes as a whole, he intended to preach upon each one separately, but either illness or some other special reason prevented him from fully carrying out this purpose. There are now, however, four Sermons upon the Beatitudes, three of which have already been published—See Sermons #422, Volume 7— THE PEACEMAKER; #2103, Volume 35—THE HUNGER AND THIRST WHICH ARE BLESSED and #3065, Volume 53— THE THIRD BEATITUDE—and this one.] ONE enjoys a sermon all the better for knowing something of the preacher. It is natural that, like John in Patmos, we should turn to see the voice which spoke with us. Turn here, then, and learn that the Christ of God is the Preacher of the Sermon on the Mount! He who delivered the Beatitudes was not only the Prince of Preachers, but He was, beyond all others, qualified to discourse upon the subject which He had chosen. Jesus the Savior was best able to answer the question, "Who are the saved?" Being Himself the ever-blessed Son of God, and the channel of blessings, He was best able to inform us who are, indeed, the blessed of the Father. As Judge, it will be His office to divide the blessed from the accursed at the last and, therefore, it is most meet that in Gospel majesty He should declare the principle of that judgment, that all men may be forewarned. Do not fall into the mistake of supposing that the opening verses of the Sermon on the Mount set forth how we are to be saved, or you may cause your soul to stumble.

[In the year 1873, Mr. Spurgeon delivered what he called "a series of sententious homilies" on the Beatitudes. After an introductory discourse upon the Sermon on the Mount and the Beatitudes as a whole, he intended to preach upon each one separately, but either illness or some other special reason prevented him from fully carrying out this purpose. There are, however, eight Sermons upon the Beatitudes—See Sermons #422, Volume 7—THE PEACEMAKER; #2103, Volume 35—THE HUNGER AND THIRST WHICH ARE BLESSED; #3155, Volume 55—THE BEATITUDES; #3156, Volume 55—THE FIRST BEATITUDE; #3065, Volume 53—THE THIRD BEATITUDE; #3157, Volume 55— THE FOURTH BEATITUDE; #3158,.] IT was a peculiarity of the great Apostle and High Priest of our profession, Jesus Christ, our Lord and Savior, that His teaching was continually aimed at the hearts of men. Other teachers had been content with outward moral reformation, but He sought the source of all the evil, that He might cleanse the spring from which all sinful thoughts, words and actions come. He insisted over and over again that until the heart was pure, the life would never be clean. The memorable Sermon upon the Mount, from which our text is taken, begins with the benediction, "Blessed are the poor in spirit," for Christ was dealing with men's spirits—with their inner and spiritual nature.

Blessed are the pure in heart - That is, whose minds, motives, and principles are pure; who seek not only to have the external actions correct, but who desire to be holy in heart, and who are so. Man looks on the outward appearance, but God looks on the heart. They shall see God - There is a sense in which all will see God, Rev 1:7. That is, they will behold him as a Judge, not as a Friend. In this place it is spoken of as a special favor. So also in Rev 22:4, “And they shall see his face.” To see the face of one, or to be in the presence of any one, were terms among the Jews expressive of great favor. It was regarded as a high honor to be in the presence of kings and princes, and to be permitted to see them, Pro 22:29, “He shall stand before kings.” See also 2Ki 25:19, “Those that stood in the king’s presence;” in the Hebrew, those that saw the face of the king; that is, who were his favorites and friends. So here, to see God, means to be his friends and favorites, and to dwell with him in his kingdom.

Only those whose hearts are undefiled by their own evil - and by their own virtues too.