The Sermon on the Mount - Part 2
The Sermon on the Mount - Part 2 by Paul George
Beatitudes – 2
Matthew 5: 7-16
The first four Beatitudes reveal the initial work of the Holy Spirit in the heart awakened by the Holy Spirit. The next four Beatitudes deal with the subsequent fruits of the heart. In verse 6, the soul hungers and thirsts after righteousness and than filled by the Holy Spirit. Verse 7, reveals the first effect and evidence of a satisfied heart. Having received mercy from the Lord, the saved sinner now offers mercy to others. God does not require us to be merciful in order to obtain His mercy that would overthrow the whole purpose of His grace, but having received mercy the disciples of Jesus act graciously toward others. God expects this from us.
The merciful Jesus refers to is the compassion of the soul moved to pity and goes to the relief of another in misery, a gracious disposition toward our fellowman and fellow Christians. It is a spirit of kindness and benevolence that sympathizes with the sufferings of the afflicted, so that we weep with those that weep. It ennobles its possessor so that he tempers justice with mercy, and scorns the taking of revenge. It is a holy disposition in contrast with that foolish sentimentality which ignores the requirements of justice, and is inclined to sympathize with those in deserved misery. Ignoring the requirements of justice is a false and unholy mercy that petitions the courts to cancel or modify a just and fully merited sentence passed upon some flagrant offender.
The mercy Jesus refers to does not have its roots in the natural man. True, some people make no profession of being Christians in whom we often find sympathy for the suffering, and a readiness to forgive those who have wronged them, though admirable there is nothing spiritual in it. Instead of being subject to the authority of God, it often opposes the law of God. The mercy Jesus refers to is different from and superior to natural graciousness, it is a graciousness approved by God and the result of the Holy Spirit dwelling in our hearts. If the Holy Spirit dwells in our hearts, the same disposition in Him, however imperfectly manifested, we must reproduce it in our lives.
This mercy is something more than a feeling it is an active principle. It not only stirs the heart, but it moves the hand to render help to those in need. Jesus makes it very clear that no work of mercy is shown to those in misery except that it proceeds from inward compassion. The "mercy" Jesus refers to in this Beatitude exerts itself in doing good, being a fruit of the love of God shed abroad in the heart. It is an unmistakable trait of the new man. It is like the "mercy” Abraham extended to his nephew Lot after he had been wronged by his nephew when he secured Lot’s deliverance from the hands of his enemies. It is like the forgiveness Joseph extended to his brothers after they mistreated him. It was the "mercy" in Moses, after Miriam had rebelled against him and the Lord had smitten her with leprosy, which moved him to cry, "Heal her now, O God, I beseech You” (Numbers 12:13). It is like the "mercy" David extended to his archenemy Saul.
The one who shows mercy to others gains mercy, "the merciful man doeth good to his own soul" (Proverbs 11:17). We can find a personal satisfaction in the extending of pity and benevolence to others the selfish man cannot find.
The enemies of the Lord have grossly perverted the sixth Beatitude: those who have, like their predecessors the Pharisees, posed as the champions of the truth and boasted of a superior sanctity to that of the true people of God. All through this Christian era, there have been poor deluded souls who have claimed an entire purification of the old man, or insisted that God has completely renewed them and eradicated the carnal nature eradicated they do not commit sins or have sinful desires or thoughts. However, John tells us, "If we say that we have 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, using verses, which describe the legal benefits of the Atonement, or one as that, has nothing to do with the sixth Beatitude.
The purity of heart in this Beatitude does not mean sinlessness of life is clear from the inspired record of the history of all God’s saints. Noah got drunk Abraham lied. Moses disobeyed God, Job cursed the day of his birth, Elijah fled in terror from Jezebel, and Peter denied Christ. While it is true these occurred before the birth of Christianity, 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? What was his confession? 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 (v. 23). With the mind, he served the Law of God nevertheless; with the flesh, he served the law of sin (v. 25).
By nature, the heart of fallen man is depraved and corrupt, deceitful above all things and desperately wicked (Jeremiah 17:9). How can it be otherwise when each of us must make the humiliating confession, "Behold, I was brought forth in iniquity; and in sin did my mother conceive me" (Psalm 51:5)? This purity of heart is by no means to be restricted to inward chastity or simplicity, without guile and deceit but has a far more comprehensive meaning and scope. The heart of the Christian is made pure by a fourfold operation of the Holy Spirit. The imparting of a holy nature at the new birth, bestowing a saving faith which unites its possessor to a holy God, by sprinkling him with the precious blood of Christ, which purges his conscience and a protracted process of sanctification so that we, through His aid, mortify the flesh and live unto God. The consequence of this, the believer has a sincere desire and resolution not to sin against God in thought, word or deed, but to please Him in all things.
What is this purity of heart? An accepted definition of spiritual purity is undivided affections, sincerity and genuineness, godly simplicity. It is the opposite of subtlety and duplicity, for genuine piety lays aside not only hatred and malice, but also guile and hypocrisy. It is not sufficient to be pure in words and outward behavior, purity of desires, motives, intents, is what should, and in the main does, characterize the child of God. Here, then, is a most important test for each professing Christian to apply to himself, Have I been freed from the dominion of hypocrisy? Are my motives pure and intentions genuine? Are my affections set upon things above? Do I meet with the Lord’s people to commune with Him or men?
A "pure heart" is one that has a pure object before it, attracted by "the beauty of holiness." It is one in which the fear of the Lord has been implanted and the love of God shed abroad, and therefore it hates what He hates and loves what He loves. The purer the heart, the more conscious it becomes of, and the more it grieves over, indwelling filth. A pure heart is one that makes us conscience of foul thoughts, vile imaginations, and evil desires and that mourns over pride and discontent, unbelief and coldness of affection, and weeps in secret over unrighteousness. It is sad it is to see a lack of a desire for this inward purity; the great majority of professors are content with a mere form of godliness, a shadow of the reality.
The blessing promised the pure in heart is, “they shall see God.” The promise of this Beatitude has both a present and a future fulfillment. The Christian’s purity of heart is only in part in this life, but perfected in the life to come. Now we see through a darkened glass, but then face to face; now we know in part; but then shall we know even as also we are known" (1 Corinthians 13:12). To "see God" is to be brought nigh to Him, to be introduced into intimate intercourse with Him, which is the consequence of having the thick cloud of our transgressions blotted out, for it was our iniquities which separated us from Him (Isaiah 59:2).
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. Since, the privilege of seeing God is dependent upon heart purity, how essential it is that we give earnest heed to the exhortations of Isaiah 1:16; 2 Corinthians 7:1; 1 Peter 3:15.
The seventh Beatitude has to do more with conduct than with character. The first four Beatitudes describe the negative character of the heart of the godly. They 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-willed, but meek; they are not self-righteous, but hungering and thirsting after righteousness. The next three describes the positive character of the godly, having tasted of the mercy of God, they are merciful in their dealings with others; having received a spiritual nature, they now hate impurity and love holiness; having entered into a peace with God they now wish to live in harmony and peace with all mankind.
In a world where there is no strife, there is no need for peacemakers. In a world filled with strife there is a need for peacemakers. The history of the nations proves there is a need for peacemakers.
The desire of the peacemakers is to live peaceably with all men and abstain from deliberate injury of others, promote unity and heal broken relationships. Peacemakers pour sooth oil on troubled waters, reconcile those who are alienated, right wrongs, and strengthen the kindly ties of friendship. As the sons of peace, they bring into the hostile atmosphere of this world the pure and calming air of heaven.
The disposition of the peacemakers is a vastly different disposition of the easy-going indolence that is often nothing but selfishness, of the wicked of this world. The peace they desire to establish is not a peace at any price but one God Himself approves of. In this life, we are to avoid all needless contention, to the point of sacrificing the truth.
It is the duty of every Christian to see to it that we conduct ourselves in such a way no just complaint can be filed against us. It is also for our own peace we do this because it is impossible to be happy when we are involved in strife and enmities. When disturbance and turmoil is aroused, we should diligently examine ourselves before the Lord as to whether the cause for it lies in us and if it does confess the sin to Him and seek to reconcile those offended. Peacemakers must constantly be on their guard against an invasion by the spirit of bigotry, intemperate zeal, and a quarrelsome spirit and keep the unity of the Spirit in the bond of peace" (Ephesians 4:3).
In order to develop a peaceful disposition we must first cultivate the grace of "lowliness," which is the opposite of pride, of meekness, which is the opposite of self-assertiveness, and the grace of long sufferance, which is the opposite of impatience. We are not only to do all we can to heal broken relationships we are to reconcile men to God. This is a contrast in the task given to Joshua and his officers under the Mosaic economy, of taking up the sword to slay the enemies of the Lord! In this age, the servants of Christ are to seek the reconciliation of those who are at enmity with God. Peacemakers are the ambassadors of God, calling sinners to come to God, throw down the weapons of their warfare and enter into peace with God. They know there is no peace for the wicked, and therefore they exhort them to make peace with God.
There is still another way in which it is the privilege of believers to be peacemakers, and that is by their prayers. In the day when the Lord’s anger is kindled against a sin-laden people and the dark clouds of providence threaten an impending storm of judgment, it is both the duty and the privilege of God’s peacemakers to stand in the breach and in earnest supplication plead with God to withhold His judgment as Moses did (Exodus 32:10), Aaron did (Numbers 16:47, 48), and David did (2 Samuel 24:14). This is indeed a blessed work of peace: to intercede as Abraham did for Sodom. Only in the Day to come will we know what the wicked gained by the presence of the righteous remnant in their midst.
The reward for being peacemakers is decisive proof that these Beatitudes are not directed toward the moral virtues of the natural man, but rather the spiritual graces of the regenerate. To be called a child of God is to be renewed in His image and likeness and to be a peacemaker. The Lord Himself is "the God of peace" (Hebrews 13:20), and where this peaceful disposition is manifested by His people He owns them as His children. Furthermore, their spiritual brothers recognize peacemakers as children of God. Ultimately, God will make it manifest to the entire universe that we are His children (Rom. 8:19).
The Christian life is one that is full of strange paradoxes that cannot be understood by human reason, but which are easily understood by the spiritual mind. God’s children rejoice with joy unspeakable, yet they mourn with a lamentation the children of wrath do not understand. They rejoice because they have been brought into contact with a source of peace that is capable of meeting every longing, yet they pant with a yearning for righteousness like that of the thirsty deer. They sing songs in their heart to the Lord, yet groan deeply and daily over the lost condition of the ungodly. Their life is often filled with pain yet they would not part with it for all the gold in the world. These puzzling paradoxes are among the evidences they are indeed blessed of God. However, who by mere reasoning would ever conclude that the persecuted and reviled are "blessed"! They are not compatible with the world’s idea of blessed but are actually a manifestation of the miseries of life.
The reason why the children of God are persecuted, reviled, and have all manner of evil said of them is the wicked of this world hate justice and love those who defraud and wrong their neighbors. They hate righteousness. If the children of God would cease walking humbly with God, they might go through the world, not only in peace, but also with applause. Because they refuse to cease their walking humbly with God they suffer persecution because their life reveals the ungodliness of men and this provokes their resentment. The wicked in this world hate God and those who bear His image.
The blessed in this world are those the world detests. Although those the world detests are persecution, it is really a blessing in disguise. The opposition the child of God encounters in this world enables him to be aware of his own infirmities and needs and the fact he cannot stand for a single hour unless Divine grace upholds them. By persecution they are often kept from certain sins into which they would most likely fall were the wicked at peace with them. Persecution affords the believer an opportunity to glorify God by his constancy, courage, and fidelity to the truth.
This persecution "for righteousness’ sake" calls upon us to honestly examine ourselves before God when we are being opposed "But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters" (1 Peter 4:15). "Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf" (1 Peter 4:16). This is a most necessary caution, that the believer see to it that he is suffering for doing what is right and not on account of his own misconduct or foolish behavior.
Jesus warns His servants what they may expect to encounter, and then defines how they are to respond. The glory worldly leaders value and crave is flattery and honor, but the glory the disciple of Jesus crave is conformity to Jesus who was "despised and rejected of men." Instead of being downcast over and murmuring at the hostility they meet with in this world, they are to be thankful to God for the high honor He confers upon them in making them partakers of the sufferings of His Son.
The Lord Jesus pronounced blessed or happiness on those who, through devotion to Him, would be called upon to suffer. They are "blessed" because such are given the unspeakable privilege of having fellowship with the sufferings of the Savior. They are "blessed" because such tribulation works patience, and patience experience, and experience hope, a hope that will not make ashamed. They are "blessed" because they shall be fully recompensed in the Day to come. The child of God must not be dismayed because the fiery darts of the wicked are hurled against him. We must remember, "The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us" (Romans 8:18).
The afflictions that come upon the children of God for their faithfulness are to be endured with patience and resignation, thanksgiving and gladness because they come upon them for Christ’s sake. He suffered so they must and they should rejoice to suffer a little for Him. Because they shall be richly recompensed, great is their reward in heaven. These are a reason to rejoice, no matter how fierce the conflict may be.
In verse 10, Jesus said the blessed are those who are persecuted for righteousness sake. It verse 11 it seems like Jesus’ attention is turned from the multitude to His disciples. Persecution is the usual experience of God’s people, but it is the special portion of His servants. Jesus confirms this in verse 12, when He told the disciples “For in the same way they persecuted the prophets who were before you.” The ambassadors of the Lord are in the same position as the "prophets" of old, namely those called of God to act as His mouthpiece and interpret His will. Additional proof is found in what immediately follows, where after further designating them the "light of the world" Jesus added, "A city that is set on a hill cannot be hid.” a figure fitly pertinent to the disciples of the Lord who are made a light in the world. What Jesus said in verse 15 plainly pertains to the disciples of the Lord rather than to their hearers, for the candle on a candlestick again speaks of official office, and the giving "light to all that are in the house" is plainly the one man ministering to the many.
The two symbols, salt and light, used to describe Jesus’ plan for His disciples and what He expected of them has a definite purpose. He tells them they are to be like salt. They are to preach and teach the Word, both Law and Gospel, in such a way as to express the qualities of salt. When salt is applied to raw flesh, it will sting. It is annoying. When applied to meat it makes meat savory to our taste, it preserves meat from putrefaction by drawing out of it superfluous moisture. Salt is an indispensable necessity of life. It is found in the rocks and soil of earth so that the waters filtering through them become purified. It is a necessary element of the blood, which is the life of our bodies. How well suited it is then as a figure of the truth, by which means the soul is sanctified, as salt arrests natural corruption, so the Word of God arrests moral corruption. This figure, then, furnishes clear direction to every minister of God as to his manner of preaching. Since the Word alone is the savory salt whereby souls are seasoned for the Lord, then it ought to be dispensed purely and sincerely. If salt is mixed with dust and rubbish, it loses its pungency and efficacy, and if the Word is mingled with levity or exciting anecdotes, its power is nullified.
This figure plainly warns the minister it is "salt" and not sugar coated candy he is to use in his preaching and teaching, something that the ungodly are more inclined to spit out than swallow with a smile, something that will bring water to the eyes rather than laughter to the lips. The minister, then, must not expect faithful preaching to be acceptable and popular. Faithful preaching is contrary to human nature. The faithful minister must be prepared to face the displeasure and opposition of the ungodly. This is a testimony that their ministry is “salt” that it has bitten into the depravity of their people. Instead of being, discouraged and dismayed they are to endeavoring to season their congregation more and more with the pure salt of God’s Word.
If salt loses its savor it loses its effeteness and is cast out, and trodden underfoot of men. Jesus This was spoken by Jesus to move His servants to fidelity and diligence in their ministry by the danger in doing the opposite. Infidelity in the ministry is like unsavory salt: ineffectual, worthless, despicable, subject to a fearful curse. This is the great danger of the pulpit: to become men-pleasers, to yield unto the demand for smooth speaking, to tickle the ears of their congregation with novelties. Such preachers become unsavory salt, unprofitable in their ministry, failing to season souls so that they are not acceptable to God. Ministers become unsavory salt when through lack of prayer and continuous study they fail to increase in spiritual knowledge, or when adopting false doctrine they preach error, cease to denounce sin, or fail to practice what they preach.
Jesus points out the greatness of the danger to ministers who become unfaithful and unprofitable in His words "how can it be made salty again?” Those who become unfaithful and unprofitable are seldom, and then only with great difficulty, recovered and restored. Read what is recorded of the false prophets in the Old Testament and the New Testament, where is there an instance that any repented. How diligently, then, do ministers need to take to heart that injunction, "Meditate upon these things; give yourself wholly to them; that your profiting may appear to all. Take heed unto yourself, and unto the doctrine; continue in them: for in doing this you shall both save yourself and them that hear you" (1st Timothy 4:15-16); and “follow after righteousness, godliness, faith, love, patience, meekness" (1st Timothy 6:11).
Using the term “You are the light of the world" Jesus likens His disciples to "light," it was as though He said, your position and condition is such that your sayings and doings are open to the ear of man, therefore be careful to please God. Spiritually the world is in darkness (2 Peter 1:19) and sits in the shadow of death (Matthew 4:16), because in Adam it turned away from Him who is Light. However, ministers of the Word carry with them a Lamp of Truth, and by the illumination of their ministry, they are to shine upon the darkened souls of men. By their preaching their hearers, may be "turned from darkness to light" (Acts 26:18). Since ministers are the light of the world it is incumbent upon all who hear them to raise the blinds of carnal prejudice and open the windows of their souls so that the illuminating message may enter into their heart.
Jesus said, "A city that is set on a hill cannot be hid. Neither do men light a candle and put it under a bushel, but on a candlestick; and it gives light to all that are in the house" (vv. 14, 15). Such is the case with God’s ministers by virtue of their calling. Therefore, it follows that God’s ministers cannot without great sin hide the gifts and talents which He has bestowed upon them, for they are as lighted candles which must not be put under a bushel, they are to let their shine before men, that they may see their good works, and glorify their Father which is in heaven (v. 16). Let your light shine refers to ministerial teaching, whereby the will of God and His grace made known to His people, backed up by a godly example. The ministers of the Lord by their calling are to be conspicuous in the world that God’s people and the ungodly may not only hear their doctrine but also see their good works, and moved to follow the same, and bring honor and praise to the Lord.
The New American Standard Bible
Article Source: http://www.articles.narrowisthepath.com
Beatitudes – 2
Matthew 5: 7-16
The first four Beatitudes reveal the initial work of the Holy Spirit in the heart awakened by the Holy Spirit. The next four Beatitudes deal with the subsequent fruits of the heart. In verse 6, the soul hungers and thirsts after righteousness and than filled by the Holy Spirit. Verse 7, reveals the first effect and evidence of a satisfied heart. Having received mercy from the Lord, the saved sinner now offers mercy to others. God does not require us to be merciful in order to obtain His mercy that would overthrow the whole purpose of His grace, but having received mercy the disciples of Jesus act graciously toward others. God expects this from us.
The merciful Jesus refers to is the compassion of the soul moved to pity and goes to the relief of another in misery, a gracious disposition toward our fellowman and fellow Christians. It is a spirit of kindness and benevolence that sympathizes with the sufferings of the afflicted, so that we weep with those that weep. It ennobles its possessor so that he tempers justice with mercy, and scorns the taking of revenge. It is a holy disposition in contrast with that foolish sentimentality which ignores the requirements of justice, and is inclined to sympathize with those in deserved misery. Ignoring the requirements of justice is a false and unholy mercy that petitions the courts to cancel or modify a just and fully merited sentence passed upon some flagrant offender.
The mercy Jesus refers to does not have its roots in the natural man. True, some people make no profession of being Christians in whom we often find sympathy for the suffering, and a readiness to forgive those who have wronged them, though admirable there is nothing spiritual in it. Instead of being subject to the authority of God, it often opposes the law of God. The mercy Jesus refers to is different from and superior to natural graciousness, it is a graciousness approved by God and the result of the Holy Spirit dwelling in our hearts. If the Holy Spirit dwells in our hearts, the same disposition in Him, however imperfectly manifested, we must reproduce it in our lives.
This mercy is something more than a feeling it is an active principle. It not only stirs the heart, but it moves the hand to render help to those in need. Jesus makes it very clear that no work of mercy is shown to those in misery except that it proceeds from inward compassion. The "mercy" Jesus refers to in this Beatitude exerts itself in doing good, being a fruit of the love of God shed abroad in the heart. It is an unmistakable trait of the new man. It is like the "mercy” Abraham extended to his nephew Lot after he had been wronged by his nephew when he secured Lot’s deliverance from the hands of his enemies. It is like the forgiveness Joseph extended to his brothers after they mistreated him. It was the "mercy" in Moses, after Miriam had rebelled against him and the Lord had smitten her with leprosy, which moved him to cry, "Heal her now, O God, I beseech You” (Numbers 12:13). It is like the "mercy" David extended to his archenemy Saul.
The one who shows mercy to others gains mercy, "the merciful man doeth good to his own soul" (Proverbs 11:17). We can find a personal satisfaction in the extending of pity and benevolence to others the selfish man cannot find.
The enemies of the Lord have grossly perverted the sixth Beatitude: those who have, like their predecessors the Pharisees, posed as the champions of the truth and boasted of a superior sanctity to that of the true people of God. All through this Christian era, there have been poor deluded souls who have claimed an entire purification of the old man, or insisted that God has completely renewed them and eradicated the carnal nature eradicated they do not commit sins or have sinful desires or thoughts. However, John tells us, "If we say that we have 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, using verses, which describe the legal benefits of the Atonement, or one as that, has nothing to do with the sixth Beatitude.
The purity of heart in this Beatitude does not mean sinlessness of life is clear from the inspired record of the history of all God’s saints. Noah got drunk Abraham lied. Moses disobeyed God, Job cursed the day of his birth, Elijah fled in terror from Jezebel, and Peter denied Christ. While it is true these occurred before the birth of Christianity, 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? What was his confession? 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 (v. 23). With the mind, he served the Law of God nevertheless; with the flesh, he served the law of sin (v. 25).
By nature, the heart of fallen man is depraved and corrupt, deceitful above all things and desperately wicked (Jeremiah 17:9). How can it be otherwise when each of us must make the humiliating confession, "Behold, I was brought forth in iniquity; and in sin did my mother conceive me" (Psalm 51:5)? This purity of heart is by no means to be restricted to inward chastity or simplicity, without guile and deceit but has a far more comprehensive meaning and scope. The heart of the Christian is made pure by a fourfold operation of the Holy Spirit. The imparting of a holy nature at the new birth, bestowing a saving faith which unites its possessor to a holy God, by sprinkling him with the precious blood of Christ, which purges his conscience and a protracted process of sanctification so that we, through His aid, mortify the flesh and live unto God. The consequence of this, the believer has a sincere desire and resolution not to sin against God in thought, word or deed, but to please Him in all things.
What is this purity of heart? An accepted definition of spiritual purity is undivided affections, sincerity and genuineness, godly simplicity. It is the opposite of subtlety and duplicity, for genuine piety lays aside not only hatred and malice, but also guile and hypocrisy. It is not sufficient to be pure in words and outward behavior, purity of desires, motives, intents, is what should, and in the main does, characterize the child of God. Here, then, is a most important test for each professing Christian to apply to himself, Have I been freed from the dominion of hypocrisy? Are my motives pure and intentions genuine? Are my affections set upon things above? Do I meet with the Lord’s people to commune with Him or men?
A "pure heart" is one that has a pure object before it, attracted by "the beauty of holiness." It is one in which the fear of the Lord has been implanted and the love of God shed abroad, and therefore it hates what He hates and loves what He loves. The purer the heart, the more conscious it becomes of, and the more it grieves over, indwelling filth. A pure heart is one that makes us conscience of foul thoughts, vile imaginations, and evil desires and that mourns over pride and discontent, unbelief and coldness of affection, and weeps in secret over unrighteousness. It is sad it is to see a lack of a desire for this inward purity; the great majority of professors are content with a mere form of godliness, a shadow of the reality.
The blessing promised the pure in heart is, “they shall see God.” The promise of this Beatitude has both a present and a future fulfillment. The Christian’s purity of heart is only in part in this life, but perfected in the life to come. Now we see through a darkened glass, but then face to face; now we know in part; but then shall we know even as also we are known" (1 Corinthians 13:12). To "see God" is to be brought nigh to Him, to be introduced into intimate intercourse with Him, which is the consequence of having the thick cloud of our transgressions blotted out, for it was our iniquities which separated us from Him (Isaiah 59:2).
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. Since, the privilege of seeing God is dependent upon heart purity, how essential it is that we give earnest heed to the exhortations of Isaiah 1:16; 2 Corinthians 7:1; 1 Peter 3:15.
The seventh Beatitude has to do more with conduct than with character. The first four Beatitudes describe the negative character of the heart of the godly. They 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-willed, but meek; they are not self-righteous, but hungering and thirsting after righteousness. The next three describes the positive character of the godly, having tasted of the mercy of God, they are merciful in their dealings with others; having received a spiritual nature, they now hate impurity and love holiness; having entered into a peace with God they now wish to live in harmony and peace with all mankind.
In a world where there is no strife, there is no need for peacemakers. In a world filled with strife there is a need for peacemakers. The history of the nations proves there is a need for peacemakers.
The desire of the peacemakers is to live peaceably with all men and abstain from deliberate injury of others, promote unity and heal broken relationships. Peacemakers pour sooth oil on troubled waters, reconcile those who are alienated, right wrongs, and strengthen the kindly ties of friendship. As the sons of peace, they bring into the hostile atmosphere of this world the pure and calming air of heaven.
The disposition of the peacemakers is a vastly different disposition of the easy-going indolence that is often nothing but selfishness, of the wicked of this world. The peace they desire to establish is not a peace at any price but one God Himself approves of. In this life, we are to avoid all needless contention, to the point of sacrificing the truth.
It is the duty of every Christian to see to it that we conduct ourselves in such a way no just complaint can be filed against us. It is also for our own peace we do this because it is impossible to be happy when we are involved in strife and enmities. When disturbance and turmoil is aroused, we should diligently examine ourselves before the Lord as to whether the cause for it lies in us and if it does confess the sin to Him and seek to reconcile those offended. Peacemakers must constantly be on their guard against an invasion by the spirit of bigotry, intemperate zeal, and a quarrelsome spirit and keep the unity of the Spirit in the bond of peace" (Ephesians 4:3).
In order to develop a peaceful disposition we must first cultivate the grace of "lowliness," which is the opposite of pride, of meekness, which is the opposite of self-assertiveness, and the grace of long sufferance, which is the opposite of impatience. We are not only to do all we can to heal broken relationships we are to reconcile men to God. This is a contrast in the task given to Joshua and his officers under the Mosaic economy, of taking up the sword to slay the enemies of the Lord! In this age, the servants of Christ are to seek the reconciliation of those who are at enmity with God. Peacemakers are the ambassadors of God, calling sinners to come to God, throw down the weapons of their warfare and enter into peace with God. They know there is no peace for the wicked, and therefore they exhort them to make peace with God.
There is still another way in which it is the privilege of believers to be peacemakers, and that is by their prayers. In the day when the Lord’s anger is kindled against a sin-laden people and the dark clouds of providence threaten an impending storm of judgment, it is both the duty and the privilege of God’s peacemakers to stand in the breach and in earnest supplication plead with God to withhold His judgment as Moses did (Exodus 32:10), Aaron did (Numbers 16:47, 48), and David did (2 Samuel 24:14). This is indeed a blessed work of peace: to intercede as Abraham did for Sodom. Only in the Day to come will we know what the wicked gained by the presence of the righteous remnant in their midst.
The reward for being peacemakers is decisive proof that these Beatitudes are not directed toward the moral virtues of the natural man, but rather the spiritual graces of the regenerate. To be called a child of God is to be renewed in His image and likeness and to be a peacemaker. The Lord Himself is "the God of peace" (Hebrews 13:20), and where this peaceful disposition is manifested by His people He owns them as His children. Furthermore, their spiritual brothers recognize peacemakers as children of God. Ultimately, God will make it manifest to the entire universe that we are His children (Rom. 8:19).
The Christian life is one that is full of strange paradoxes that cannot be understood by human reason, but which are easily understood by the spiritual mind. God’s children rejoice with joy unspeakable, yet they mourn with a lamentation the children of wrath do not understand. They rejoice because they have been brought into contact with a source of peace that is capable of meeting every longing, yet they pant with a yearning for righteousness like that of the thirsty deer. They sing songs in their heart to the Lord, yet groan deeply and daily over the lost condition of the ungodly. Their life is often filled with pain yet they would not part with it for all the gold in the world. These puzzling paradoxes are among the evidences they are indeed blessed of God. However, who by mere reasoning would ever conclude that the persecuted and reviled are "blessed"! They are not compatible with the world’s idea of blessed but are actually a manifestation of the miseries of life.
The reason why the children of God are persecuted, reviled, and have all manner of evil said of them is the wicked of this world hate justice and love those who defraud and wrong their neighbors. They hate righteousness. If the children of God would cease walking humbly with God, they might go through the world, not only in peace, but also with applause. Because they refuse to cease their walking humbly with God they suffer persecution because their life reveals the ungodliness of men and this provokes their resentment. The wicked in this world hate God and those who bear His image.
The blessed in this world are those the world detests. Although those the world detests are persecution, it is really a blessing in disguise. The opposition the child of God encounters in this world enables him to be aware of his own infirmities and needs and the fact he cannot stand for a single hour unless Divine grace upholds them. By persecution they are often kept from certain sins into which they would most likely fall were the wicked at peace with them. Persecution affords the believer an opportunity to glorify God by his constancy, courage, and fidelity to the truth.
This persecution "for righteousness’ sake" calls upon us to honestly examine ourselves before God when we are being opposed "But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters" (1 Peter 4:15). "Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf" (1 Peter 4:16). This is a most necessary caution, that the believer see to it that he is suffering for doing what is right and not on account of his own misconduct or foolish behavior.
Jesus warns His servants what they may expect to encounter, and then defines how they are to respond. The glory worldly leaders value and crave is flattery and honor, but the glory the disciple of Jesus crave is conformity to Jesus who was "despised and rejected of men." Instead of being downcast over and murmuring at the hostility they meet with in this world, they are to be thankful to God for the high honor He confers upon them in making them partakers of the sufferings of His Son.
The Lord Jesus pronounced blessed or happiness on those who, through devotion to Him, would be called upon to suffer. They are "blessed" because such are given the unspeakable privilege of having fellowship with the sufferings of the Savior. They are "blessed" because such tribulation works patience, and patience experience, and experience hope, a hope that will not make ashamed. They are "blessed" because they shall be fully recompensed in the Day to come. The child of God must not be dismayed because the fiery darts of the wicked are hurled against him. We must remember, "The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us" (Romans 8:18).
The afflictions that come upon the children of God for their faithfulness are to be endured with patience and resignation, thanksgiving and gladness because they come upon them for Christ’s sake. He suffered so they must and they should rejoice to suffer a little for Him. Because they shall be richly recompensed, great is their reward in heaven. These are a reason to rejoice, no matter how fierce the conflict may be.
In verse 10, Jesus said the blessed are those who are persecuted for righteousness sake. It verse 11 it seems like Jesus’ attention is turned from the multitude to His disciples. Persecution is the usual experience of God’s people, but it is the special portion of His servants. Jesus confirms this in verse 12, when He told the disciples “For in the same way they persecuted the prophets who were before you.” The ambassadors of the Lord are in the same position as the "prophets" of old, namely those called of God to act as His mouthpiece and interpret His will. Additional proof is found in what immediately follows, where after further designating them the "light of the world" Jesus added, "A city that is set on a hill cannot be hid.” a figure fitly pertinent to the disciples of the Lord who are made a light in the world. What Jesus said in verse 15 plainly pertains to the disciples of the Lord rather than to their hearers, for the candle on a candlestick again speaks of official office, and the giving "light to all that are in the house" is plainly the one man ministering to the many.
The two symbols, salt and light, used to describe Jesus’ plan for His disciples and what He expected of them has a definite purpose. He tells them they are to be like salt. They are to preach and teach the Word, both Law and Gospel, in such a way as to express the qualities of salt. When salt is applied to raw flesh, it will sting. It is annoying. When applied to meat it makes meat savory to our taste, it preserves meat from putrefaction by drawing out of it superfluous moisture. Salt is an indispensable necessity of life. It is found in the rocks and soil of earth so that the waters filtering through them become purified. It is a necessary element of the blood, which is the life of our bodies. How well suited it is then as a figure of the truth, by which means the soul is sanctified, as salt arrests natural corruption, so the Word of God arrests moral corruption. This figure, then, furnishes clear direction to every minister of God as to his manner of preaching. Since the Word alone is the savory salt whereby souls are seasoned for the Lord, then it ought to be dispensed purely and sincerely. If salt is mixed with dust and rubbish, it loses its pungency and efficacy, and if the Word is mingled with levity or exciting anecdotes, its power is nullified.
This figure plainly warns the minister it is "salt" and not sugar coated candy he is to use in his preaching and teaching, something that the ungodly are more inclined to spit out than swallow with a smile, something that will bring water to the eyes rather than laughter to the lips. The minister, then, must not expect faithful preaching to be acceptable and popular. Faithful preaching is contrary to human nature. The faithful minister must be prepared to face the displeasure and opposition of the ungodly. This is a testimony that their ministry is “salt” that it has bitten into the depravity of their people. Instead of being, discouraged and dismayed they are to endeavoring to season their congregation more and more with the pure salt of God’s Word.
If salt loses its savor it loses its effeteness and is cast out, and trodden underfoot of men. Jesus This was spoken by Jesus to move His servants to fidelity and diligence in their ministry by the danger in doing the opposite. Infidelity in the ministry is like unsavory salt: ineffectual, worthless, despicable, subject to a fearful curse. This is the great danger of the pulpit: to become men-pleasers, to yield unto the demand for smooth speaking, to tickle the ears of their congregation with novelties. Such preachers become unsavory salt, unprofitable in their ministry, failing to season souls so that they are not acceptable to God. Ministers become unsavory salt when through lack of prayer and continuous study they fail to increase in spiritual knowledge, or when adopting false doctrine they preach error, cease to denounce sin, or fail to practice what they preach.
Jesus points out the greatness of the danger to ministers who become unfaithful and unprofitable in His words "how can it be made salty again?” Those who become unfaithful and unprofitable are seldom, and then only with great difficulty, recovered and restored. Read what is recorded of the false prophets in the Old Testament and the New Testament, where is there an instance that any repented. How diligently, then, do ministers need to take to heart that injunction, "Meditate upon these things; give yourself wholly to them; that your profiting may appear to all. Take heed unto yourself, and unto the doctrine; continue in them: for in doing this you shall both save yourself and them that hear you" (1st Timothy 4:15-16); and “follow after righteousness, godliness, faith, love, patience, meekness" (1st Timothy 6:11).
Using the term “You are the light of the world" Jesus likens His disciples to "light," it was as though He said, your position and condition is such that your sayings and doings are open to the ear of man, therefore be careful to please God. Spiritually the world is in darkness (2 Peter 1:19) and sits in the shadow of death (Matthew 4:16), because in Adam it turned away from Him who is Light. However, ministers of the Word carry with them a Lamp of Truth, and by the illumination of their ministry, they are to shine upon the darkened souls of men. By their preaching their hearers, may be "turned from darkness to light" (Acts 26:18). Since ministers are the light of the world it is incumbent upon all who hear them to raise the blinds of carnal prejudice and open the windows of their souls so that the illuminating message may enter into their heart.
Jesus said, "A city that is set on a hill cannot be hid. Neither do men light a candle and put it under a bushel, but on a candlestick; and it gives light to all that are in the house" (vv. 14, 15). Such is the case with God’s ministers by virtue of their calling. Therefore, it follows that God’s ministers cannot without great sin hide the gifts and talents which He has bestowed upon them, for they are as lighted candles which must not be put under a bushel, they are to let their shine before men, that they may see their good works, and glorify their Father which is in heaven (v. 16). Let your light shine refers to ministerial teaching, whereby the will of God and His grace made known to His people, backed up by a godly example. The ministers of the Lord by their calling are to be conspicuous in the world that God’s people and the ungodly may not only hear their doctrine but also see their good works, and moved to follow the same, and bring honor and praise to the Lord.
The New American Standard Bible
Article Source: http://www.articles.narrowisthepath.com
posted by John Elley | 7:45 PM
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