"Blessed are the peacemakers: for they shall be called the children of God"
Matthew 5:9
seventh Beatitude is the hardest of all to expound. The difficulty lies in determining the precise significance and scope of the word peacemakers. The Lord Jesus does not say, "Blessed are the peace-lovers," or "Blessed are the peace-keepers," but "Blessed are the peacemakers." Now it is apparent on the surface that what we have here is something more excellent than that love of concord and harmony, that hatred of strife and turmoil, that is sometimes found in the natural man, because the peacemakers that are here in view shall be called the children of God. Three things must guide us in seeking the true interpretation: (1) the character of those to whom our Lord was speaking; (2) the place occupied by our text in the series of Beatitudes; and (3) its connection with the Beatitude that follows.
The Jews, in general, regarded the Gentile nations with bitter contempt and hatred, and they expected that, under the Messiah, there should be an uninterrupted series of warlike attacks made on these nations, till they were completely destroyed or subjugated to the chosen people of God [an idea based, no doubt, on what they read in the Book of Joshua concerning the experiences of their forefathers]. In their estimation, those emphatically deserved the appellation of "happy" who should be employed under Messiah the Prince to avenge on the heathen nations all the wrongs these had done to Israel. How different is the spirit of the new economy! How beautifully does it accord with the angelic anthem which celebrated the nativity of its Founder: "Glory to God in the highest, and on earth peace, good will toward men!" (Dr. John Brown).
This seventh Beatitude has to do more with conduct than character, though, of necessity, there must first be a peaceable spirit before there will be active efforts put forth to make peace. Let it be remembered that in this first section of the Sermon on the Mount, the Lord Jesus is defining the character of those who are subjects and citizens in His Kingdom. First, He describes them in terms of the initial experiences of those in whom a Divine work is wrought. The first four Beatitudes, as has been previously stated, may be grouped together as setting forth the negative graces of their hearts. Christ’s subjects are not self-sufficient, but consciously poor in spirit. They are not self-satisfied, but mourning because of their spiritual state. They are not self-important, not lowly or meek. They are not self-righteous, but hungering and thirsting for the righteousness of Another. In the next three Beatitudes, the Lord names their positive graces. Having tasted of the mercy of God, they are merciful in their dealings with others. Having received from the Spirit a spiritual nature, their eye is single to behold the glory of God. Having entered into the peace that Christ made by the blood of His cross, they are now anxious to be used by Him in bringing others to the enjoyment of such peace.
That which helps us, perhaps as much as anything else, to fix the meaning of this seventh Beatitude is the link that exists between it and the one that immediately follows. In our previous chapters, we have called attention to the fact that the Beatitudes are obviously grouped together in pairs. Poverty of spirit is always accompanied by mourning, as is meekness or lowliness by hungering and thirsting after the righteousness of God. Mercifulness toward men is united to purity of heart towards God, and peacemaking is coupled with being persecuted for righteousness’ sake. Thus verses 10-12 supply us with the key to verse 9.
By approaching the seventh Beatitude from each of the three separate viewpoints mentioned above, we arrive at the same conclusion. First, let us consider the marked contrast between the tasks that God assigned to His people under the Old Covenant and New Covenant respectively. After the giving of the Law, Israel was commanded to take up the sword and to conquer the land of Canaan, destroying the enemies of Jehovah. The risen Christ has given different orders to His Church. Throughout this Gospel dispensation, we are to go into all nations as heralds of the cross, seeking the reconciliation of those who by nature are at enmity with our Master. Second, this grace of peacemaking supplements the six graces mentioned in the previous verses. Perhaps the fact that this is the seventh Beatitude indicates that it was our Lord’s intent to teach that it is this attribute that gives completeness or wholeness to Christian character. We must certainly conclude that it is an unspeakable privilege to be sent forth as ambassadors of peace. Furthermore, those who fancy themselves to be Christians, yet have no interest in the salvation of fellow sinners, are self-deceived. They possess a defective Christianity, and have no right to expect to share in the blessed inheritance of the children of God. Third, there is a definite link between this matter of our being peacemakers and the persecution to which our Master alludes in verses 10-12. By mentioning these two aspects of Christian character and experience side by side in His discourse, Christ is teaching that the opposition encountered by His disciples in the path of duty is the result of their faithfulness in the service to which they have been called. Thus we may be certain that the peacemaking of our text refers primarily to our being instruments in God’s hands for the purpose of reconciling to Him those who are actively engaged in warfare against Him (cf. John 15:17-27).
We have dealt at some length on the reasons that have led us to conclude that the peacemakers referred to in our text are those who beseech sinners to be reconciled to God (2 Cor. 5:20), because most of the commentators are very unsatisfactory in their expositions. They see in this Beatitude nothing more than a blessing pronounced by Christ on those who endeavor to promote unity, to heal breaches, and to restore those who are estranged. While we fully agree that this is a most blessed exercise, and that the Christian is, by virtue of his being indwelt by Christ, a lover of peace and concord, yet we do not believe that this is what our Lord had in mind here.
The believer in Christ knows that there is no peace for the wicked. Therefore, he earnestly desires that they should acquaint themselves with God and be at peace (Job 22:21). Believers know that peace with God is only through our Lord Jesus Christ (Col. 1:19, 20). For this reason we speak of Him to our fellow men as the Holy Spirit leads us to do so. Our feet are "shod with the preparation of the Gospel of peace" (Eph. 6:15); thus we are equipped to testify to others concerning the grace of God. Of us it is said, "How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things!" (Rom. 10:15). All such are pronounced blessed by our Lord. They cannot but be blessed. Next to the enjoyment of peace in our own souls must be our delight in bringing others also (by God’s grace) to enter into this peace. In its wider application, this word of Christ may also refer to that spirit in His followers that delights to pour oil upon the troubled waters, that aims to right wrongs, that seeks to restore kindly relations by dealing with and removing difficulties and by neutralizing and silencing acrimonies.
"Blessed are the peacemakers: for they shall be called the children of God." The word called here seems to mean "acknowledged as." God shall own them as His own children.
He is "the God of peace" (Heb. 13:20). His great object, in the wonderful scheme of redemption, is to "gather together in one all things in Christ," whether they be things "in heaven," or things "on earth" (Eph. 1:10). And all those who, under the influence of Christian truth, are peacemakers show that they are animated with the same principle of action as God, and as "obedient children" [1 Pet. 1:14] are cooperating with Him in His benevolent design (Dr. John Brown).
The world may despise them as fanatics, professors of religion may regard them as narrow-minded sectarians, and their relatives may look upon them as fools. But the great God owns them as His children even now, distinguishing them by tokens of His peculiar regard and causing His Spirit within them to witness to them that they are sons of God. But in the Day to come, He will publicly avow His relationship to them in the presence of an assembled universe. However humble their present situation in life may be, however despised and misrepresented by their fellow men, they shall yet "shine forth as the sun in the Kingdom of their Father" (Matthew 13:43). Then shall transpire the glorious and long-awaited "manifestation
Thursday, May 26, 2011
Wednesday, May 25, 2011
Seeing God
"Blessed are the pure in heart: for they shall see God"
Matthew 5:8
is another of the Beatitudes that has been grossly perverted by the enemies of the Lord, enemies who have, like their predecessors the Pharisees, posed as the champions of the truth and boasted of a sanctity superior to that which the true people of God would dare to claim. All through this Christian era, also, there have been poor, deluded souls who have claimed an entire purification of the old man. Others have insisted that God has so completely renewed them that the carnal nature has been eradicated, so that they not only commit no sins but have no sinful desires or thoughts. But the Spirit-inspired Apostle John declares, "If we say that we have [present tense] no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8). Of course, such people appeal to the Scriptures in support of their vain delusion, applying to experience verses that describe the legal benefits of the Atonement. The words "and the blood of Jesus Christ His Son cleanseth us from all sin" (1 John 1:7) do not mean that our hearts have been washed from every trace of the corrupting defilements of evil, but primarily teach that the sacrifice of Christ has availed for the judicial blotting out of sins. When the Apostle Paul, describing the man who is a new creature in Christ, says that "old things are passed away; behold, all things are become new" (2 Cor. 5:17), he is speaking of the new disposition of the Christian’s heart, which is wholly unlike his inner disposition prior to the Holy Spirit’s work of regeneration.
That purity of heart does not mean sinlessness of life is clear from the inspired record of the history of God’s saints. Noah got drunk; Abraham equivocated; Moses disobeyed God; Job cursed the day of his birth; Elijah fled in terror from Jezebel; Peter denied Christ. "Yes," perhaps someone will exclaim, "but all these things transpired before Christianity was established!" True, but it has also been the same since then. Where shall we go to find a Christian of superior attainments to those of the Apostle Paul? And what was his experience? Read Romans 7 and see. When he would do good, evil was present with him (v. 21). There was a law in his members, warring against the law of his mind, and bringing him into captivity to the law of sin that was in his members (v. 23). He did, with the mind, serve the Law of God; nevertheless, with the flesh he served the law of sin (v. 25). The truth is that one of the most conclusive evidences that we do possess a pure heart is the discovery and consciousness of the remaining impurity that continues to plague our hearts. But let us come closer to our text.
"Blessed are the pure in heart." In seeking an interpretation to any part of this Sermon on the Mount, the first thing to bear in mind is that those whom our Lord was addressing had been reared in Judaism. As one said who was deeply taught of the Spirit,
I cannot help thinking that our Lord, in using the terms before us, had a tacit reference to that character of external sanctity or purity which belonged to the Jewish people, and to that privilege of intercourse with God which was connected with that character. They were a people separated from the nations polluted with idolatry; set apart as holy to Jehovah; and, as a holy people, they were permitted to draw near to their God, the only living and true God, in the ordinances of His worship. On the possession of this character, and on the enjoyment of this privilege, the Jewish people plumed themselves.
A higher character, however, and a higher privilege, belonged to those who should be the subjects of the Messiah’s reign. They should not only be externally holy, but "pure in heart"; and they should not merely be allowed to approach towards the holy place, where God’s honour dwelt, but they should "see God," be introduced into the most intimate intercourse with Him. Thus viewed, as a description of the spiritual character and privileges of the subjects of the Messiah in contrast with the external character and privileges of the Jewish people, the passage before us is full of the most important and interesting truth (Dr. John Brown).
"Blessed are the pure in heart." Opinion is divided as to whether these words of Christ refer to the new heart received at regeneration or to that moral transformation of character that results from a Divine work of grace having been wrought in the soul. Probably both aspects of the truth are combined here. In view of the late place that this Beatitude occupies in the series, it would appear that the purity of heart upon which our Savior pronounced His blessing is that internal cleansing that both accompanies and follows the new birth. Thus, inasmuch as no inward purity exists in the natural man, that purity attributed by Christ to the godly man must be traced back, as to its beginnings, to the Spirit’s sovereign work of regeneration.
The Psalmist said, "Behold, Thou desirest truth in the inward parts: and in the hidden part Thou shalt make me to know wisdom" (Ps. 51:6). This spiritual purity that God demands penetrates far beyond the mere outward renovations and reformations that comprise such a large part of the efforts now being put forth in Christendom! Much that we see around us is a hand religion—seeking salvation by works—or a head religion that rests satisfied with an orthodox creed. But God "looketh on the heart" (1 Sam. 16:7), that is, He looks upon the whole inner being, including the understanding, the affections, and the will. It is because God looks within that He must give a "new heart" (Ezek. 36:26) to His own people and blessed indeed are they who have received such, for it is a pure heart that is acceptable to the Giver.
As intimated above, we believe that this sixth Beatitude contemplates both the new heart received at regeneration and the transformation of character that follows God’s work of grace in the soul. First, there is a "washing of regeneration" (Titus 3:5), by which we understand a cleansing of the affections, which are now subsequently set upon things above, instead of things below. This is closely linked with that change that follows upon the heels of regeneration, in which all believers undergo a "purifying [of] their hearts by faith" (Acts 15:9). Accompanying this is the cleaning of the conscience (Heb. 10:22), which refers to the removal of the burden of conscious guilt. This results in the inward realization that, "being justified by faith, we have peace with God through our Lord Jesus Christ" (Rom. 5:1).
But the purity of heart commended here by Christ goes further than this. What is purity? It is freedom from defilement and divided affections; it is sincerity, genuineness, and singleness of heart. As a quality of Christian character, we would define it as godly simplicity. It is the opposite of subtlety and duplicity. Genuine Christianity lays aside not only malice, but guile and hypocrisy also. It is not enough to be pure in words and in outward deportment. Purity of desires, motives, and intents is what should (and does in the main) characterize the child of God. Here, then, is a most important test for every professing Christian to apply to himself. Are my affections set upon things above? Are my motives pure? Why do I assemble with the Lord’s people? Is it to be seen of men, or is it to meet with the Lord and to enjoy sweet communion with Him and His people?
"For they shall see God." Once more we would point out that the promises attached to these Beatitudes have both a present and a future fulfillment. The pure in heart possess spiritual discernment, and with the eyes of their understanding they obtain clear views of the Divine character and perceive the excellency of His attributes. When the eye is single the whole body is full of light.
In the truth, the faith of which purifies the heart, they "see God"; for what is that truth, but a manifestation of the glory of God in the face of Jesus Christ [2 Cor. 4:6]—an illustrious display of the combined radiance of Divine holiness and Divine benignity! . . . And he [who is pure in heart] not only obtains clear and satisfactory views of the Divine character, but he enjoys intimate and delightful communion with God. He is brought very near God: God’s mind becomes his mind; God’s will becomes his will; and his fellowship is truly with the Father and with His Son Jesus Christ.
They who are pure in heart "see God" in this way, even in the present world; and in the future state their knowledge of God will become far more extensive and their fellowship with Him far more intimate; for though, when compared with the privileges of a former dispensation, even now as with open face we behold the glory of the Lord [2 Cor. 3:18], yet, in reference to the privileges of a higher economy, we yet see but through a glass darkly—we know but in part, we enjoy but in part. But that which is in part shall be done away, and that which is perfect shall come. We shall yet see face to face and know even as we are known (1 Cor. 13:9-12); or to borrow the words of the Psalmist, we shall behold His face in righteousness, and shall be satisfied when we awake in His likeness (Ps. 17:15). Then, and not till then, will the full meaning of these words be understood, that the pure in heart shall see God (Dr. John Brown).
Matthew 5:8
is another of the Beatitudes that has been grossly perverted by the enemies of the Lord, enemies who have, like their predecessors the Pharisees, posed as the champions of the truth and boasted of a sanctity superior to that which the true people of God would dare to claim. All through this Christian era, also, there have been poor, deluded souls who have claimed an entire purification of the old man. Others have insisted that God has so completely renewed them that the carnal nature has been eradicated, so that they not only commit no sins but have no sinful desires or thoughts. But the Spirit-inspired Apostle John declares, "If we say that we have [present tense] no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8). Of course, such people appeal to the Scriptures in support of their vain delusion, applying to experience verses that describe the legal benefits of the Atonement. The words "and the blood of Jesus Christ His Son cleanseth us from all sin" (1 John 1:7) do not mean that our hearts have been washed from every trace of the corrupting defilements of evil, but primarily teach that the sacrifice of Christ has availed for the judicial blotting out of sins. When the Apostle Paul, describing the man who is a new creature in Christ, says that "old things are passed away; behold, all things are become new" (2 Cor. 5:17), he is speaking of the new disposition of the Christian’s heart, which is wholly unlike his inner disposition prior to the Holy Spirit’s work of regeneration.
That purity of heart does not mean sinlessness of life is clear from the inspired record of the history of God’s saints. Noah got drunk; Abraham equivocated; Moses disobeyed God; Job cursed the day of his birth; Elijah fled in terror from Jezebel; Peter denied Christ. "Yes," perhaps someone will exclaim, "but all these things transpired before Christianity was established!" True, but it has also been the same since then. Where shall we go to find a Christian of superior attainments to those of the Apostle Paul? And what was his experience? Read Romans 7 and see. When he would do good, evil was present with him (v. 21). There was a law in his members, warring against the law of his mind, and bringing him into captivity to the law of sin that was in his members (v. 23). He did, with the mind, serve the Law of God; nevertheless, with the flesh he served the law of sin (v. 25). The truth is that one of the most conclusive evidences that we do possess a pure heart is the discovery and consciousness of the remaining impurity that continues to plague our hearts. But let us come closer to our text.
"Blessed are the pure in heart." In seeking an interpretation to any part of this Sermon on the Mount, the first thing to bear in mind is that those whom our Lord was addressing had been reared in Judaism. As one said who was deeply taught of the Spirit,
I cannot help thinking that our Lord, in using the terms before us, had a tacit reference to that character of external sanctity or purity which belonged to the Jewish people, and to that privilege of intercourse with God which was connected with that character. They were a people separated from the nations polluted with idolatry; set apart as holy to Jehovah; and, as a holy people, they were permitted to draw near to their God, the only living and true God, in the ordinances of His worship. On the possession of this character, and on the enjoyment of this privilege, the Jewish people plumed themselves.
A higher character, however, and a higher privilege, belonged to those who should be the subjects of the Messiah’s reign. They should not only be externally holy, but "pure in heart"; and they should not merely be allowed to approach towards the holy place, where God’s honour dwelt, but they should "see God," be introduced into the most intimate intercourse with Him. Thus viewed, as a description of the spiritual character and privileges of the subjects of the Messiah in contrast with the external character and privileges of the Jewish people, the passage before us is full of the most important and interesting truth (Dr. John Brown).
"Blessed are the pure in heart." Opinion is divided as to whether these words of Christ refer to the new heart received at regeneration or to that moral transformation of character that results from a Divine work of grace having been wrought in the soul. Probably both aspects of the truth are combined here. In view of the late place that this Beatitude occupies in the series, it would appear that the purity of heart upon which our Savior pronounced His blessing is that internal cleansing that both accompanies and follows the new birth. Thus, inasmuch as no inward purity exists in the natural man, that purity attributed by Christ to the godly man must be traced back, as to its beginnings, to the Spirit’s sovereign work of regeneration.
The Psalmist said, "Behold, Thou desirest truth in the inward parts: and in the hidden part Thou shalt make me to know wisdom" (Ps. 51:6). This spiritual purity that God demands penetrates far beyond the mere outward renovations and reformations that comprise such a large part of the efforts now being put forth in Christendom! Much that we see around us is a hand religion—seeking salvation by works—or a head religion that rests satisfied with an orthodox creed. But God "looketh on the heart" (1 Sam. 16:7), that is, He looks upon the whole inner being, including the understanding, the affections, and the will. It is because God looks within that He must give a "new heart" (Ezek. 36:26) to His own people and blessed indeed are they who have received such, for it is a pure heart that is acceptable to the Giver.
As intimated above, we believe that this sixth Beatitude contemplates both the new heart received at regeneration and the transformation of character that follows God’s work of grace in the soul. First, there is a "washing of regeneration" (Titus 3:5), by which we understand a cleansing of the affections, which are now subsequently set upon things above, instead of things below. This is closely linked with that change that follows upon the heels of regeneration, in which all believers undergo a "purifying [of] their hearts by faith" (Acts 15:9). Accompanying this is the cleaning of the conscience (Heb. 10:22), which refers to the removal of the burden of conscious guilt. This results in the inward realization that, "being justified by faith, we have peace with God through our Lord Jesus Christ" (Rom. 5:1).
But the purity of heart commended here by Christ goes further than this. What is purity? It is freedom from defilement and divided affections; it is sincerity, genuineness, and singleness of heart. As a quality of Christian character, we would define it as godly simplicity. It is the opposite of subtlety and duplicity. Genuine Christianity lays aside not only malice, but guile and hypocrisy also. It is not enough to be pure in words and in outward deportment. Purity of desires, motives, and intents is what should (and does in the main) characterize the child of God. Here, then, is a most important test for every professing Christian to apply to himself. Are my affections set upon things above? Are my motives pure? Why do I assemble with the Lord’s people? Is it to be seen of men, or is it to meet with the Lord and to enjoy sweet communion with Him and His people?
"For they shall see God." Once more we would point out that the promises attached to these Beatitudes have both a present and a future fulfillment. The pure in heart possess spiritual discernment, and with the eyes of their understanding they obtain clear views of the Divine character and perceive the excellency of His attributes. When the eye is single the whole body is full of light.
In the truth, the faith of which purifies the heart, they "see God"; for what is that truth, but a manifestation of the glory of God in the face of Jesus Christ [2 Cor. 4:6]—an illustrious display of the combined radiance of Divine holiness and Divine benignity! . . . And he [who is pure in heart] not only obtains clear and satisfactory views of the Divine character, but he enjoys intimate and delightful communion with God. He is brought very near God: God’s mind becomes his mind; God’s will becomes his will; and his fellowship is truly with the Father and with His Son Jesus Christ.
They who are pure in heart "see God" in this way, even in the present world; and in the future state their knowledge of God will become far more extensive and their fellowship with Him far more intimate; for though, when compared with the privileges of a former dispensation, even now as with open face we behold the glory of the Lord [2 Cor. 3:18], yet, in reference to the privileges of a higher economy, we yet see but through a glass darkly—we know but in part, we enjoy but in part. But that which is in part shall be done away, and that which is perfect shall come. We shall yet see face to face and know even as we are known (1 Cor. 13:9-12); or to borrow the words of the Psalmist, we shall behold His face in righteousness, and shall be satisfied when we awake in His likeness (Ps. 17:15). Then, and not till then, will the full meaning of these words be understood, that the pure in heart shall see God (Dr. John Brown).
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