"The Sermon on the Mount" - Part 1

Arend Remmers

"The Sermon on the Mount"

"The Sermon on the Mount" (1)

Poor in spirit (Matthew 5:3)

Matthew 5:1 to 7:29 is generally known as “the sermon on the mount” (see Matthew 8:1). At the beginning of the first part there are the so-called beatitudes. They contain very practical and important lessons for all those who are in the kingdom of heaven. These beatitudes have a threefold bearing:

• firstly, for the disciples at the time of the rejection of the Lord Jesus;
• secondly, for believers in the present time during the absence of the Lord;
• thirdly, for the future faithful remnant of the Jews during the great tribulation, before the Lord Jesus will appear as King.

The characteristics which the Lord names in the beatitudes are not those of a natural person; the new birth is necessary in order that they may be present. The Lord Jesus said to Nicodemus, “Except a man be born again, he cannot see the kingdom of God”, and these characteristics can only be manifested in the life of a person who has received new and eternal life by believing on Him, and who is taught and formed by Him (John 3:3).

The expression “blessed” appears 50 times in the New Testament. It means more than being emotionally happy, because certain circumstances may produce such happiness. To be blessed is more than that. It is the state the Lord Himself gives to those who put His word into practice in their lives.

Poverty in spirit is the inward counterpart of outward poverty. This is not, as sometimes suggested, a lack of spiritual abilities or intelligence. There are other passages where the Bible talks in a very comforting way about infants and children, but here the meaning is completely different.

A believer who does not think much of himself, who sees himself in the light of God and who therefore is humble — he is poor in spirit. This attitude of mind is described in the Old Testament with the expressions “contrite spirit” and “a broken and a contrite heart” (Psalm 34:18; Psalm 51:17). In Isaiah 57:15 the following promise is connected with it: “I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones”.

If we consider ourselves honestly in the presence and in the light of God, we will be poor in spirit, as human honour and greatness cannot continue to exist when He looks at us. Examples of such an attitude of mind are Abraham (Genesis 18:27), Job (Job 42:5-6), Isaiah (Isaiah 6:1-5), the publican in the temple (Luke 18:13) and Simon Peter (Luke 5:8). As long as we measure ourselves with ourselves or compare ourselves with other Christians, we will always find some reason for self-satisfaction. In the world and, sad to say, among Christians too, what mostly counts is outward success, high position and prestige. The consequence is arrogance, overestimation of one’s abilities and conceit. Only in the presence of God do we become and remain poor in spirit.

The Lord Jesus was in the full meaning of the expression poor in spirit. He did not seek to do His own will, neither did He seek His own honour, but only the glorification of His Father. Yet there is a great difference between Him and us. It is the difference between humility and humiliation. The Lord Jesus was perfectly meek and lowly in heart (Matthew 11:29). He knew no arrogance and therefore did not need to humble Himself, as is so often the need with ourselves. Our true blessing consists not only in emulating the character of our Lord, but in being and remaining near Him.

"The Sermon on the Mount" (2)

Nobody likes to mourn. Many prefer to avoid those who are mourning. It is so difficult to find words of comfort when somebody mourns the death of a relative or a friend.When the Lord Jesus Christ called them that mourn “blessed” in this second “beatitude” He was not thinking of mourning over the loss of a beloved person. No, when He said “Blessed are they that mourn: for they shall be comforted”, the meaning was a completely different one.

Here we are concerned with the kingdom of God and He had come as King (see Matthew 12:28). How was He received by His people? “He came unto His own, and His own received Him not” (John 1:11). When He was born, there was no room for them in the inn, king Herod tried to kill Him, and His relatives once said that He was like one demented. Even His disciples, who were closest to Him during the three years of His public service, often did not understand Him; one denied Him, and one even betrayed Him to His enemies!

Yes, our Lord had much reason for mourning. He cried over Jerusalem and said about the city, “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate. For I say unto you, Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the Name of the Lord” (Matthew 23:37-39). After His appearance in glory for the establishment of the millennium He will be joyfully welcomed by His people and will be truly “comforted”.

The believing remnant of the Jews will also go through deep mourning during the great tribulation, shortly before this appearance of Christ. They will mourn the hardened state of the hearts of the people who will follow the Antichrist, and mourn the guilt of the Jewish people and their complicity in the death of the Messiah. But they, too, will be comforted by the Lord Himself: “the Lord shall yet comfort Zion, and shall yet choose Jerusalem” (Zechariah 1:17). “As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem” (Isaiah 66:13. See also Isaiah 40:1; Isaiah 49:13; Isaiah 51:3, 12; Isaiah 61:2).

Are there not reasons for a similar mourning among God’s people in the present day? Do we see how the Lord Jesus is being dishonoured within Christendom, how the Word of God is not taken seriously even by true Christians, how hardness of heart instead of love, self-will instead of obedience, meaningless formalism instead of true dependence on the Lord, and worldliness instead of separation from evil are spreading? Do we pass by carelessly and indifferently, or are we above such things in a judging, self-righteous manner? Or do we do what is right and pleasing to our Lord: do we really mourn over the Lord being thus dishonoured?We find such a mourning in the Old Testament with Nehemiah, who said to king Artaxerxes: “why should not my countenance be sad, when the city, the place of my fathers’ sepulchres, lieth waste, and the gates thereof are consumed with fire?” (Nehemiah 2:3). We also read of Daniel and Ezra that they mourned over the unfaithfulness of God’s people and the consequences of that unfaithfulness (see Daniel 9 and Ezra 9-10). We can learn from what these men of God did. Considering their age, none of these men could be regarded as personally responsible. They were not self-righteous and did not think of themselves as above their people. They confessed their people’s sin and included themselves in their guilt. They understood that they themselves were no better and that they formed part of this people. That is why God owned them and answered them. That was their comfort.If in our day we take such an attitude, then the beatitude is valid for us as well: “Blessed are they that mourn: for they shall be comforted.” Surely this will be the case in perfection only at the Lord’s return, but even now in this prospect we have the comfort that God Himself will wipe away all tears from our eyes, and there will be no more mourning (see Revelation 21:4).

"The Sermon on the Mount" (3) 

Blessed are the meek (Matthew 5:5)

This is the third “beatitude” of our Lord: “Blessed are the meek: for they shall inherit the earth”. Whereas the promise of the first beatitude is “for theirs is the kingdom of heaven”, it is described more precisely here: “they shall inherit the earth”. For the listeners, whose land was under the rule of the Romans, this was a clear indication of the future time of the millennium (see Psalm 37:11).

“Meek” does also mean “kind, gentle”. In the world meekness is often regarded as weakness, and is therefore often thought little of. The recklessness, daring and lack of consideration shown by the successful of this world are more likely to be admired.

Yet the meekness in our passage is not weakness or ingratiating servility. A meek child of God can bear malice and hardness without having bitter resentment, because he knows he is supported by the One who has more strength. He enables the believer to manifest this characteristic of true discipleship.

The perfect example of meekness is the Lord Jesus Himself. He said in Matthew 11:29, “Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls”. Just before, Israel’s leaders had called Him a glutton and wine-bibber, and He had to upbraid the cities wherein most of His mighty works were done (Matthew 11:19-24). Even in such a situation He was able to look up and say, “I praise Thee, Father … ”. The Lord Jesus was meek. We can learn meekness only from Him. If we find ourselves in a situation where we are provoked, we can pray to Him “Lord, let me show Thy mind now!”

Moses, the great man of God in the Old Testament, learned meekness form God during his forty years as a shepherd in Midian. When he was young he had in sudden and righteous anger struck an Egyptian man dead who was ill-treating an Israelite (Exodus 2:11-12; Acts 7:23-24). More than forty years later, when his sister Miriam and his brother Aaron opposed him, the Holy Spirit could bear testimony to him, “Now the man Moses was very meek, above all the men which were upon the face of the earth” (Numbers 12:3). This meekness of Moses was the result of his education in God’s school, but though he was the meekest man on earth he was not allowed to enter the land of Canaan, in contrast to the meek ones in our verse who will inherit the earth.

Let us remember that it is not said that they will acquire the earth, but that they will inherit it. Certain expositors of the “Sermon on the Mount” refer everything to the natural person, and to the present time and world, suggesting that those who act according to what the “Sermon on the Mount” says will be victorious and possess the earth in peace. That is impossible. The Lord Jesus is here talking of true disciples who have accepted Him in truth and follow Him. He is viewed as having accomplished the work of redemption, on the basis of which His inheritance is granted to them as well (see Psalm 2:7-8; Hebrews 1:2; Ephesians 1:10-11). The inheritance of the faithful remnant of Jews who will pass through the great tribulation, and who will be protected by God, will be the land of Israel in the millennium. Each one of them “shall sit every man under his vine and under his fig tree” (Micah 4:4). The inheritance of believers in that glorious day will be more, that is the whole earth, even the whole creation (Hebrews 2:7-8). Those who form the assembly will receive and possess this inheritance in Christ.

It might be difficult for some Christians to understand that they are on the side of the Victor and yet often have to suffer or are treated in an unfair way. Soon we will share His position of power with Him. So the Lord comforts the disciples in our verse, as He also comforted the Thessalonians by the apostle Paul who wrote: “Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; And to you who are troubled, rest with us; when the Lord Jesus shall be revealed from heaven with His mighty angels” (2 Thessalonians 1:6-7).

The Lord Jesus went this way. In Isaiah 53:7 Scripture says of Him: “He was oppressed, and He was afflicted, yet He opened not His mouth”. But in verse 12 we see the results: “Therefore will I divide Him a portion with the great, and He shall divide the spoil with the strong”.

"The Sermon on the Mount" (4)

Blessed are they which do hunger and thirst after righteousness: for they shall be filled (Matthew 5:6)

In Luke 6, where the Lord addresses His disciples personally, He says in a general way: “Blessed are ye that hunger now: for ye shall be filled” (verse 21). The fourth of the nine “beatitudes” in Matthew 5 speaks of a particular hunger and thirst — a hunger and thirst after righteousness.

Hunger and thirst involve an intensive desire for what is vital to the preservation of life. They indicate that one has to manage without these objects of desire, or that they are not at one’s disposal.

Was there no righteousness on earth at that time? When God gave the law to His people at Sinai, He said: “ … in righteousness shalt thou judge thy neighbour” (Leviticus 19:15). But what did this people do with the Lord Jesus, the only just One? Peter had to say to the Jews: “But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; And killed the Prince of life … ” (Acts 3:14-15). The Romans who occupied Palestine at that time were proud of their ancient law. It still serves as a basis for laws on the statute books of many of the European states, and hence the standard of Roman righteousness continues with us to this day. However, when the Lord Jesus stood before Pilate, the Roman governor, Pilate said: “I am innocent of the blood of this just person … ” (Matthew 27:24). Yet he had Him scourged, and delivered Him to be crucified, because of the demand of the inflamed crowd. The unrighteousness of the world cannot be expressed more clearly than by the treatment of the Son of God, our Lord and Saviour.

Generally speaking, righteousness today is thought of as a principle of conduct that provides the same rights for everyone. In Scripture however, God Himself is always the source as well as the object of righteousness. He is the perfectly righteous One who always deals righteously, i.e., in accordance with Himself. God deals with mankind for the benefit and blessing of all, yet many do not understand the basis of these dealings, and therefore imagine that God is unjust. Of course, God is not unjust (see Romans 3:5; Hebrews 6:10). God’s righteousness requires that He punish sin which is, as we know, mainly directed against Himself. The perfection of God’s righteousness is seen at the cross of Calvary. There the Man Christ Jesus was punished in the place of sinful people so that God might give His righteousness to those who accept this work of Christ.

True righteousness will only begin to be experienced when we accept this by faith. Man, equipped by God with intellect and a sense of responsibility, knows human righteousness, and endeavours to practise it, but because of the sin that is in him, he is unable to fulfil even this righteousness in the different areas of life to which it applies. Quite apart from this inability, there is often an unwillingness to attempt to meet these human standards. We are living at a time when the demands of human righteousness are clearer than ever before. Think of the demands of tax and social legislation. Think of the international attempts to even out the differences between industrial nations and developing countries. Protestant churches support and motivate these endeavours, and some of these pursue this objective by becoming active politically. Yet the “Sermon on the Mount” contains no instructions to improve the condition of the world, and it is not a political programme. Rather, it describes the characteristics and the future lot of all those who, by believing, have part in the Kingdom of God (or the Kingdom of heaven). This is meant particularly for the believing remnant of the Jewish people, as well as for the believers from among the nations in the coming tribulation. They will experience the unrighteousness of the world at its peak, in the person of the antichrist (2 Thessalonians 2:10; Isaiah 51:1, 6). They, like their Lord before them, will be unjustly persecuted and attacked. Their renewed hearts will be filled with a deep and longing desire for righteousness, and this desire will have its answer when the Lord comes at the beginning of the millennium.

“Behold, a King shall reign in righteousness, and princes shall rule in judgment” (Isaiah 32:1). When God, under the rule of Christ, lays judgment to the line, and righteousness to the plummet, all those will be filled who earlier hungered and thirsted after righteousness (Isaiah 28:17).

Yet this is not the case at the present time. We must realise that in this world perfect righteousness will exist only when the Lord Jesus Himself introduces it in the millennium. Is not the ardent longing of mankind for righteousness (and for peace which is the work of righteousness — Isaiah 32:17), a sign that this period is soon to come? This longed-for aim will not be achieved by the efforts of those who seek it for the world, but only through the righteousness and peace of God.

This verse speaks to us as Christians too. As children of God we realise how much unrighteousness there is among the people of the world. We see that some believers have to suffer unjustly, not only because of their faith in the Lord Jesus, but simply because of their righteous conduct. And, sad to say, is there not sometimes unrighteousness even among true Christians?

How many a child of God sighs because he feels unjustly treated. The desire for righteousness in these cases is understandable. Yet this hunger and thirst will be satisfied for us all, eternally and perfectly. According to His promise, we look for new heavens and a new earth, wherein dwelleth righteousness (2 Peter 3:13). In the millennium, the Lord Jesus will reign in righteousness, yet in the new creation righteousness will abide eternally. Then the aim of God’s ways with man will be achieved.

Can we not say that our hunger and thirst after righteousness are stilled already in many respects? Has not God counted our faith for righteousness (Romans 4:5, 22)? Are we not the living proofs of the righteousness of God, because we believe in Him, whom He has made to be sin for us, that we might be made the righteousness of God in Him (2 Corinthians 5:21)? Can we not rejoice already in the moral characteristics of the Kingdom of God: “For the Kingdom of God is … righteousness, and peace, and joy in the Holy Ghost” (Romans 14:17)? Yet we should not only rejoice in these things, but also put them into practice in our lives among our brothers and sisters in Christ, and in the world. In Matthew 6:33 the Lord says to His disciples: “But seek ye first the Kingdom of God, and His righteousness; and all these things shall be added unto you”. Are not these words a worthy motto for Christians who desire to be faithful disciples of their Lord?

"The Sermon on the Mount" (5)

Blessed are the merciful: for they shall obtain mercy (Matthew 5:7)

Solomon had already written in his proverbs: “He that despiseth his neighbour sinneth: but he that hath mercy on the poor, happy is he” (Proverbs 14:21). In His fifth beatitude the Lord uses similar words, but He adds a promise: “Blessed are the merciful: for they shall obtain mercy”.

Mercy and Grace

Mercy is the emotion of the soul in the face of misery or distress, and the aid resulting from this inner emotion. Mercy is not the same as grace. Grace is rather undeserved favour granted to someone who has become a guilty offender. In Scripture a clear difference is made between these two words. In the Old Testament God had said to Moses “ … The Lord, The Lord God, merciful and gracious … ”, and in the New Testament we read repeatedly expressions such as “ … Grace, mercy, and peace, from God our Father … ” (Exodus 34:6; 1 Timothy 1:2. See 2 Timothy 1:2; Hebrews 4:16; 2 John 3).

In the book of Ruth we have a moving example of godly mercy shown to a poor heathen woman, and the prophet Jonah had to recognise God’s mercy for the inhabitants of Nineveh.

GOD’S MERCY BRINGS LIFE

God shows the greatness of His mercy to all those who believe in our Lord Jesus on the basis of His sacrifice on the cross of Calvary. The greatest misery of man is that he is spiritually dead in his sins and therefore completely unable to help himself. To those who are dead to Him, God in His mercy gives life, and He alone is able to do so.

In 1 Timothy 1:13 and 16 Paul remembers the mercy he himself had obtained as an example for all those who believe on the Lord Jesus to everlasting life. In the epistle to the Ephesians he writes: “But God, who is rich in mercy, for His great love wherewith He loved us, Even when we were dead in sins, hath quickened us together with Christ … ” (Ephesians 2:4-5). In Titus 3:4-5 it is said that God has saved us “ … according to His mercy … by the … Holy Spirit … ”. Finally, Peter writes: “Blessed be the God and Father of our Lord Jesus Christ, which according to His abundant mercy hath begotten us again unto a lively hope … ” (1 Peter 1:3).

“blessed are the Merciful … ”

When the Lord Jesus says “Blessed are the merciful … ”, He means those who have experienced this mercy of God and who now, as disciples of their Lord and Master, follow His example. How often we read in the Gospels that He was moved with compassion! Full of mercy and full of heartfelt sympathy, He healed the sick, gave food to the hungry and gave back her son alive to a mourning mother. Yes, He was the true merciful Samaritan, who could say to the scribe who had come to try Him, at the end of His parable, “ … Go, and do thou likewise” (Luke 10:37).

So here as well the word has a voice for us: “Let this mind be in you, which was also in Christ Jesus … ” (Philippians 2:5). In our case mercy involves the passing on of what we have learnt from the Lord Jesus, as to both the spiritual and material realms. If we are continually in the good of what the Lord has done for us we will have the right feelings for the sorrows, miseries and needs of others — not only our brother’s and sister’s in Christ — and we will also give practical proof that we are really merciful. The Lord wants to open our hearts and strengthen our hands in order that we may show His mercy.

It is a solemn lesson indeed which He gives in the parable in Matthew 18:23-35. The unmerciful servant who owed his king 10,000 talents1 had his fellow servant who owed him 100 pence,2 cast into prison. Let us ask ourselves whether we are conscious of the great salvation which we have received, and whether we act accordingly. If we open our hearts and eyes we will find many opportunities to show sympathy and mercy, e.g. visiting those who are sick, shopping for others, driving, etc.

But let us not, in wrong narrow-mindedness, think only of our brothers and sisters in Christ. Paul writes to the Galatians: “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith” (Galatians 6:10). The power of our testimony for the Lord depends more on our actions than on our words! The world may not study Scripture, but often it knows how to judge our behaviour. How many a soul has been broken down, not only by the pure gospel, clearly presented, but also by the mercy shown!

Yet in many ways the teaching of the New Testament has been degraded to something merely earthly and social. Instead of repentance and faith in the Lord Jesus, only charity is preached, and this often with a political flavour. This, however, is not the meaning of the “Sermon on the Mount” or the gospel of the grace of God! On the other hand it is no testimony to the grace and mercy of our God if one thinks that preaching the gospel is the only task of a Christian with regard to the world. As our Lord Himself helped those in their different needs to whom He presented the good tidings, we too can tell our neighbours of Him and at the same time show them the power and blessing of our faith practically.

1. The value of the 10,000 talents has been variously estimated. Whether talents of silver or of gold are referred to, it would have been a vast sum, running to many millions of pounds (£) at today’s prices.

2. A penny was the usual daily wage of a working man. 100 pence would have been the wages for 100 days.

Wisdom is necessary for showing mercy, — as it is for everything. In cases of material need, quick action is very often required. But there are also occasions when we can not show our mercy immediately. When somebody has sinned it is not always appropriate to show mercy at once. It may be necessary to wait for some time in order that a true, thorough restoration of the soul may be reached. A beautiful example is the behaviour of Joseph toward his brethren. Only during their third meeting did he reveal himself to them and granted the mercy of forgiveness to their burdened souls.

“ … for they shall obtain mercy”

When we thus follow the steps of our Lord we will be more conscious of His mercy on our path of faith day by day. 1 Timothy 1:2, Hebrews 4:16 and 2 John 3 show this. Particularly beautiful are the words in Hebrews 4:16 which show that we will obtain mercy and find grace for seasonable help when we approach the throne of grace in prayer. The Lord Jesus is there as our “merciful and faithful High Priest” (Hebrews 2:17). Thus He accompanies us, in His mercy, throughout our lives, until He comes to take us to the Father’s house. Jude connects even His coming with mercy when he writes: “ … looking for the mercy of our Lord Jesus Christ unto eternal life” (Jude 21). Yet not only He will show mercy to us, but on our way we will also receive mercy from fellow-pilgrims, for “ … whatsoever a man soweth, that shall he also reap” (Galatians 6:7).

The last opportunity to obtain the mercy of our Lord will be when we shall appear before the judgment seat of Christ. The apostle Paul prayed for his brother Onesiphorus that “ … he may find mercy of the Lord in that day” (2 Timothy 1:18). Many might be surprised to hear of mercy in this connection. Mercy here has nothing to do with eternal salvation. Rather, it refers to service for the Lord here on earth. Even when every man will have praise of God, His mercy will exult and triumph.

"The Sermon on the Mount" (6)

Blessed are the pure in heart: for they shall see God (Matthew 5:8)

The sixth of the so-called beatitudes shows very clearly that the “Sermon on the Mount” is not a social or political programme. Sad to say, within some parts of Christendom it is thus understood and explained. Neither does the Lord Jesus here address the multitudes following Him as if they were unbelievers, far from Himself. He does not call them to repentance and faith, even when He speaks to them apart from the disciples. They all belonged to Israel, the earthly people of God, who were waiting for their Messiah, the King promised by God. In the first place, these principles of the Kingdom of heaven are intended for them. But they are also meant for the Lord’s disciples at all times. “Disciple” really means “pupil, apprentice”. A good pupil will always endeavour to learn as much as possible from his teacher, in order to put it into practice himself. At the same time he will willingly subject himself to his teacher and thus accept his authority. The followers of the Lord Jesus on earth were first called disciples (and not only the twelve apostles, see Luke 6:13). We frequently come across the word “disciples” in Acts too. It was obviously a common name for Christians in the beginning. In contrast to other names like “children of God”, “saints” and “brethren”, which occur very often in the epistles of the New Testament and emphasise our blessings, “disciple” rather expresses our subjection and our following after, i.e. our responsibility.

The word “disciple” is therefore a very suitable expression of the relationship of the believer with the Lord in the Kingdom of God. A merely outward or forced submission as “subjects” is not enough. Acknowledgement of the Lord and willing subjection to His authority must be coupled with faith and devotion. Even though little can be seen here below on earth of the acknowledgement of the dominion of Christ over man —  rather the contrary seems the case —  perhaps very soon the Kingdom of God will be visible for everyone. In the “Sermon on the Mount” the Lord now points out the characteristics that should mark His disciples, His pupils, His apprentices. But He also shows what immediate blessing as well as future reward is connected with this.

When the Lord here speaks of those who are pure in heart He does not say how man’s heart can be purified. The Word of God shows this in other passages, as for example in Acts 15:9 where Peter says that God purifies the hearts of men by faith (compare Hebrews 10:22; James 4:8; 1 Peter 1:22). The Lord simply says, “Blessed are the pure in heart … ”. He thus speaks of those whose hearts have already been purified.

In Scripture the heart is the centre of the thoughts, the affections and the will (Matthew 9:4; 12:34; 24:48), that is, the inner “switchboard” of man. This is why the writer of the Proverbs had already said, “Keep thy heart more than anything that is guarded; for out of it are the issues of life” (Proverbs 4:23). This is an important warning!

By nature nobody possesses a pure heart, not even a child. God had already said in Genesis 8:21, “ … for the thought of Man’s heart is evil from his youth” (J.N.D. Translation). In order that man may see God the wicked human heart must be completely purified.

Now the Lord Jesus says “blessed” to those who have purified their hearts by faith in Him and who keep them pure practically: “Blessed are the pure in heart”. This is the first lesson of this verse. Just as a heart can only be purified before the Holy God by believing in the Lord Jesus and His work, there is practical pureness of heart only in His presence.

One might object, “But does not this deal with the fact that those whose hearts have been purified by faith in Christ’s work of salvation will one day see God in glory? If only those will see God whose hearts are always pure practically, who could then hope to see God?”. Thanks be to God that our hope is not based on our often weak and sinful behaviour, but only on God. But let us take care not to separate these two aspects. The fact that, with regard to eternity, we are once and for all perfectly purified must consequently create the practical desire in our daily life to have a pure heart permanently.

Some comments regarding this practical purification are appropriate. When the Lord Jesus was about to wash the feet of His disciples, Peter would not have Him do so. The Lord answers, “Unless I wash thee, thou hast not part with Me”. Then Peter wanted to have his head and hands washed as well. Again the Lord answers, “He that is washed all over needs not to wash save his feet, but is wholly clean; and ye are clean” (John 13:8-10). Here the Lord makes a clear distinction between the initial purification and the repeated one. He also clearly teaches that repeated washing of the feet is necessary!

Only in the presence of our Lord do the true motives of our hearts become obvious, and only here are we led to judge them if necessary. Only here is the desire created and sustained, “Create in me a clean heart, O God” (Psalm 51:10). How important therefore are the moments of quietness for our life of faith, the times when we are alone in the presence of God! This does not mean that we cannot have any fellowship with Him in our daily occupations. But for the examination and purification of our hearts we need to be alone in His presence. Only thus can we preserve the right relationship with Him and with our brothers and sisters. It is not by chance that Paul asks Timothy to seek fellowship with such believers who call upon the Lord out of a pure heart, and that Peter calls upon Christians to love one another with a pure heart fervently (or, incessantly, persistently. 2 Timothy 2:22; 1 Peter 1:22). A pure heart will therefore be a happy heart as well, desiring the glory of God and the well-being of fellow Christians.

The Lord adds here a wonderful promise to His “blessed”: “ …  for they shall see God”. At the present time we live and walk by faith, not by sight. But very soon the moment will come when all whose hearts have been purified by faith will see God. 1 Timothy 6:16 does not contradict this, where it is said that God dwells in unapproachable light, and that no man has seen or is able to see Him. God in His nature is a spirit and invisible. This is clearly said in different passages of the Word of God (John 4:24; Colossians 1:15; 1 Timothy 1:17). But in Colossians 1:15 it is added that the eternal Son of God is the image of the invisible God. He is also the effulgence of His glory and the expression of His substance (Hebrews 1:3). He is the Word of God (John 1:1-18). These passages show that the Son, who Himself is God, is the perfect image of the triune God and His nature. When He became Man, God was manifested in flesh (1 Timothy 3:16). We shall see Him who is the Son of God, who became Man to manifest God, and in whom all the fulness of the Godhead dwells bodily. We shall see Him in perfect and undisturbed glory, and will worship Him eternally. We will not only be with Him eternally, but see Him as He is (1 John 3:2).

The words, “ … for they shall see God” have a special meaning for the Jews who in those days believed on the Lord Jesus, as well as for those who will soon see Him as their Messiah. In Psalm 24:3 the question was asked, “Who shall ascend into the mount of Jehovah? and who shall stand in His holy place?”. The answer is, “He that hath blameless hands and a pure heart … ”. In Isaiah 33:14-16 similar questions are asked and also answered. But then verse 17 says, “Thine eyes shall see the King in His beauty; they shall behold the land that is far off”.

What moments they will be for all the different believers, to see the Son of God as their Saviour or Messiah for the first time and then to contemplate Him for ever!

"The Sermon on the Mount" (7)

Blessed are the peacemakers: for they shall be called the children (sons) of God (Matthew 5:9)

Peace comes from God

Few thoughts move the minds of men as much as the desire for world peace. And yet, despite all the efforts to achieve peace, we constantly hear of war and of the threats and fears of men. But we know from the Bible that, perhaps soon, there will be world-wide peace. This peace will not be the result of human efforts, but will be introduced by God Himself at the beginning of the millennium. The Kingdom of God, under the visible rule of the Lord Jesus, will be a Kingdom of peace (Isaiah 9:6-7).

Those involved in politics are continually arguing with one another, while quarrels of other kinds are commonplace and are even found among believers. How difficult it is for us to live in peace with one another! According to God’s thoughts peace should also reign in the relationships between the people in His Kingdom. “For the Kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Spirit. For he that in these things serveth Christ is acceptable to God, and approved of men” (Romans 14:17-18). Thus peace characterises the Kingdom of God in every aspect, be it at present or in the future.

But peace is not only the absence of war, quarrels or disagreements, but also a result of the presence of God in the life of man. He is the God of peace and His message is the gospel of peace (Romans 15:33; Ephesians 6:15). This peace comes from Golgotha, for it was there that the Lord Jesus made peace through the blood of His cross (Colossians 1:20). Thus He has become our peace, and then He came and preached peace to those who were afar off and to those who were nigh (Ephesians 2:14-17). Because of this, sinful men without peace are now able to obtain peace with God for their consciences and the peace of God for their hearts (Romans 5:1; Philippians 4:7). This personal peace is a gift of the grace of God for each one individually. It is also the prerequisite for true peace on earth. Yet peace among men, and among believers, is also dependent on the condition of our hearts and on our conduct. Therefore we are very often exhorted to follow or to strive after peace (Romans 14:19; 2 Timothy 2:22; Hebrews 12:14; 1 Peter 3:11). In the Greek text the same word is used every time, meaning “to chase, run, follow”. In Ephesians 4:3 we are also told that diligence and zeal are necessary to keep the unity of the Spirit in the bond of peace. If these exhortations were not necessary, God would not have had them written in His Word. Every believer is being addressed when the Lord Jesus says to His disciples, “ … have peace one with another … ” (Mark 9:50).

The prophets of the Old Testament had already spoken much about peace on earth. The word peace (Hebrew: Shalom) means the whole salvation of God on earth as it will be realised under Messiah’s reign of peace. This salvation and this peace are not yet universally present. But they can already be found in the lives of the disciples of the Lord. In this present time believers can already display the characteristics of the Kingdom of Christ (compare Romans 14:17), just as the believing remnant will do during the tribulation, before the Kingdom of God over all creation is established in power and glory.

Quarrels

Sadly, there is not peace among believers everywhere. Instead of being shod with the preparation of the gospel of peace one goes about in a spirit of criticism. Sometimes this is done under the pretence of zeal for the truth and the holiness of God. A fault with a brother then becomes an offence; an inaccurate expression becomes false doctrine. A number of these reproaches put together may result in a serious accusation against someone, who himself is not aware of any guilt and thinks he has to defend himself against these attacks. Here it is not a question of fundamental teaching, but of human imperfection and weakness. Who is able to make peace in such a situation, where everyone concerned thinks himself to be right? How good it is when a true peacemaker is found who can, with wisdom, patience, love, understanding for human weakness and waiting on the Lord, help the person attacked and dispel the doubts of the accuser.

Party spirit among believers is also a source of quarrelling. One may lack acceptance by brothers and sisters and suppose neglect by them. When human vanity is wounded in this way it can lead to someone withdrawing and gathering partisans around himself … and the result is strife. Who is then able and willing to reconcile the parties?

Quarrels can even occur in the service of the Lord, as is shown by the example of Euodias and Syntyche in Philippi. One could list many more reasons for quarrels among believers.

Peacemakers

Our verse now speaks about those who not only seek and follow peace, but who make peace. There are many who are peaceable and love peace, but who are unable to make peace once a disagreement has arisen. Yes, a person who is a lover of peace by nature might be in danger of becoming unfaithful to the Lord, “for the sake of peace and quiet”. He may think the quarrel can be done away with by “sweeping the matter under the carpet”. But it is not possible to make true peace in this way. When the peace among brothers and sisters or in an assembly has been disturbed the grace of our Lord Jesus must become active to still the waves of human passion which then often come to light, before peace can be re-established. Much self-denial and waiting on the Lord is necessary for this, as the purpose is to reconcile opposite characters, emotions, convictions and interests, in a godly manner. Yet these loving efforts must never be at the expense of the holiness and righteousness of God. He who wants to be a peacemaker needs to have sound spiritual discernment. This means that he first has to examine himself in the light of God as to whether he has a pure heart, as in the previous beatitude. James writes that the wisdom from above is first pure, then peaceable (James 3:17). Truth as well as grace are necessary for the right fulfilment of such a task. To make peace is therefore also a matter of prayer for clarity, neutrality, wisdom and love. Only then can mercy and truth, righteousness and peace meet in our lives practically. Time is often required in order that God may work in our consciences and hearts, since peace cannot be enforced.

Children (sons) of God

The peacemakers are also called “blessed”. It is their reward to be called sons of God. Later the Lord Jesus mentions a similar title. “But I say unto you, Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who insult you and persecute you; that ye may be the sons of your Father who is in the heavens; for He makes His sun rise on evil and good, and sends rain on just and unjust” (Matthew 5:44-45, J.N.D. Translation Compare Luke 6:35).

The expression “son” does not always have the same meaning in the Holy Scriptures. Here in the “sermon on the mount” where the believers are addressed as disciples in the Kingdom of God, the word has a practical, moral meaning. A son resembles the father when he acts in accordance with his will. In the family and house of God everyone who believes in the Lord Jesus is through grace forever a son positionally (compare Ephesians 1:5; Romans 8:15-15; Galatians 4:5-6). In contrast, those disciples of the Lord who act according to God’s own example are here called sons of God. By acting according to His mind we become morally like Him, i.e. we reveal His character and show it to the world. We are enabled to do this by means of the new birth. In addition, we have been led into His thoughts by the Holy Spirit. He is the great peacemaker, and as true disciples of the Lord we may also be peacemakers.

The moment will come when the peacemakers are called the sons of God, i.e. when they are openly recognised as such. Very often now, no appreciation of such efforts is to be seen. But one day our God and Father Himself will show His appreciation of them.

“Policy of peace”

It should be mentioned briefly that this verse must not be abused by Christians (although with good intentions) to take part in political actions like “peace initiatives”, “peace rallies”, etc. for the preservation or creation of world peace. It is true that we are in this world, (yet for how long?), but we no longer belong to it (John 17:11, 14, 16). The Lord Jesus may come at any moment. Our responsibility towards this world, which rejects our Lord and therefore heads towards destruction, is not political, but only of a spiritual character. This responsibility consists of:

Praying for all men that they will be saved and come to the knowledge of the truth (1 Timothy 2:1-4).

Being a witness personally for our beloved Lord, to all men (1 Peter 3:15).

Living in peace with all men as much as lieth in us (Romans 12:18).

"The Sermon on the Mount" (8)

Blessed are they which are persecuted for righteousness’ sake: for their’s is the kingdom of heaven (Matthew 5:10)

In this eighth beatitude the Lord Jesus gives the same promise as in the first one: “theirs is the kingdom of the heavens” (J.N.D. Trans.). Righteousness had also been referred to previously, in the fourth beatitude, but while the subject there is hungering and thirsting after righteousness, the Lord speaks here of those who are persecuted on account of righteousness.

Rejection

There is one distinguishing feature about this verse compared with the seven previous beatitudes. They deal with the characteristics and conduct of true disciples of the Lord Jesus, whereas here the Lord speaks about the consequences of their righteous behaviour. As long as He does not reign as King of righteousness, those living according to God’s principles and thoughts will be persecuted and suffer. This shows that from the very beginning the Lord had His rejection by Israel before His eyes, as well as the contrast between those who would receive His own in the time of His rejection and the world in its hostile attitude towards Him and them.

The fact that people hunger and thirst after righteousness proves that unrighteousness still reigns in this world. This is one of the lessons of the sixth verse. Here we are one step further on. Those who want to live righteously have to expect that they will be persecuted. Peter, one of the twelve disciples who listened to these words of the Lord, later used similar words in his first epistle which speaks so much about the sufferings of the children of God. “But if also ye should suffer for righteousness sake, blessed are ye” (1 Peter 3:14, J.N.D. Translation).

Righteousness

The practical righteousness which is mentioned here is a feature of the new nature of the believer. The Word of God had already said of Noah that he was just and perfect and walked with God (Genesis 6:9). Practical righteousness, i.e. owning and maintaining the authority and all the rights of Christ as King, is therefore also a pre-condition for entering the kingdom of heaven (Matthew 5:20). This was the mark of all true disciples of the Lord then, and will be their mark in the future time of tribulation. He, the perfectly righteous One, also wants to instruct us today, that, “denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world” (1 Peter 3:18; Titus 2:12).

This righteousness does not only mean that we give everyone what is due to them. Practical righteousness means to live according to the Word of God and His principles. Love of the truth, honesty, faithfulness and respect towards other people are features which are appreciated in the world too. For this reason men like Joseph and Daniel in the Old Testament, and the first Christians in the New Testament era, found favour with their contemporaries. Even an unbelieving employer is normally pleased when he has a faithful and honest employee that he can rely on. But suppose he asked his Christian employee to hush up the truth in a situation that was awkward for the employer, and instead to tell a lie or co-operate in a fraudulent transaction. What will happen when the employee now says: “I can’t do this because it is inconsistent with the Word of God”? When his own honour or money are at stake, the previous friendliness of the employer can easily turn to anger. Many a believer has lost his job because he was unwilling to take part in the unrighteousness of this world.

PERSECUTION

If we own the rights of our Lord over every area of our lives, obey Him in all things and do His will, in our families, at work, in our leisure time and in all situations of our lives, we won’t always be accepted by the world. Our experience may not be exactly that of others, such as the Christian trainee nurse threatened with dismissal without notice because she refused to assist at an abortion (compare Genesis 9:6; Exodus 20:13). Or like the young sister who is mocked by her fellow pupils because, in contrast to the “uniform of emancipation” worn by others — jeans and short hair — she wears a skirt and has long hair. (This mockery is also a form of persecution. The Old Testament says of Ishmael, the son of Hagar, that he mocked or laughed, but the New Testament says that he persecuted Isaac — Genesis 21:9; Galatians 4:29). But take what form it may, we will come to know persecution if we own the Lord’s rights over us.

BLESSED

How good it is in such situations not to look at the persecutors and mockers, but to Him for whose sake we experience these things. He has said to His disciples, “The bondman is not greater than his Master. If they have persecuted Me, they will also persecute you; if they have kept My word, they will keep also yours” (John 15:20, J.N.D. Translation). When we too have to suffer on account of righteousness, let us remember whose rights and honour are being attacked. Then we will not be filled with disappointment and discouragement but with the consciousness of this “Blessed” which He Himself has promised. The words, “through sufferings to glory”, apply to our Lord and also to ourselves (1 Peter 1:11; 1 Peter 4:13; 1 Peter 5:1). Paul encouraged the Thessalonians who were suffering persecution, by saying that the persecutions and tribulations they were experiencing were proof that they had been counted worthy of the kingdom of God. When the Lord Jesus comes again with His saints, God will make known His righteousness by recompensing tribulation to those who troubled them when they were on earth, and giving rest to those who had been troubled (2 Thessalonians 1:4-10).