What does "blessed are the peacemakers" mean?

v.1-12Now, as to the discourse itself, the Lord here clearly speaks as the Messiah, the Prophet-King of the Jews. But besides, all through you will find that the discourse supposes the rejection of the King. It is not brought clearly out yet, but this is what underlies it all. The King has the sense of the true state of the people, who had no heart for Him. Hence there is a certain tinge of sorrow that runs through it. That must ever characterize real godliness in the world as it is: a strange thing for Israel, and specially strange in the lips of the King, of One possessed of such power that, had it been a question of using His resources, He could have changed all in a moment. The miracles which accompanied His steps proved that there was nothing beyond His reach, if it were only a question of Himself. But you will find in all the ways of God that while He always makes good His counsels — so that if He predicts a kingdom and takes it in hand to set it up He will certainly accomplish it — nevertheless, He first presents the thought to man, to Israel, because they were His chosen race. Man has thus the responsibility of receiving or rejecting that which is the mind of God, before grace and power give it effect. But man always fails, no matter what God's purpose may be. His purpose is good, it is holy, and true; it exalts God but abases the sinner: this is enough for man. He feels that he is made nothing of, and he rejects whatever does not gratify his vanity. Man invariably sets himself against the thoughts of God: consequently there is pain and sorrow — rejection of God Himself. And the wonderful thing that the history of this world exhibits is God submitting to be rejected and insulted; allowing poor weak man, a worm, to repel His benign advances and refuse His goodness; to turn everything that God gives and promises into the display of his own pride and glory against the majesty and will of God. All this is the truth about man, so the tinge of it runs through this blessed discourse of our Lord. And as He is now bringing out (which is the great purport of the early part of this chapter) the character of the people who would suit the kingdom of heaven, He proclaims that their character was to be formed by His own. If there was men's dislike and contempt for what was of God, He shows that those who really belong to Him must have a spirit and ways characterized by, and in sympathy with His own. I only say "sympathy" here, because the truth of a divine life given to the believer is not spoken of in this discourse. Redemption never is touched upon, as it is not the subject of the sermon on the mount. If a person, therefore, wanted to know how to be saved, he ought not to look here with the thought of finding an answer. It could not be found in it, because the Lord is bringing out the kingdom of heaven and the sort of people that are suitable to that kingdom. It is clear that He is speaking of His own disciples, and therefore is not showing how one alienated from God could be delivered from such a position. He is speaking about saints, not about sinners. He could lay down what is according to His heart; not at all the way for a soul consciously at a distance from God to be brought near. The sermon on the mount treats not of salvation, but of the character and conduct of those that belong to Christ — the true yet rejected King. But when we examine these beatitudes closely, we shall find an astonishing depth in them, and a beautiful order too.

v.3-9This closes what we may call the first section of the beatitudes. You will find that they are divided, as the series of Scripture often are, into four and three. We have had four classes of persons pronounced "blessed." All the traits ought to be found in one individual, but some will be more prominent in one than another. For instance, we may see great activity in one, astonishing meekness in another. The principle of all is in every soul that is born of God. In verse 7 we enter upon a rather different class: and it will be found that the last three have got a common character, as the first four have.

v.1-9Matthew 5 - 7. The crowds attracted, became the occasion of the Lord's unfolding in the (so-called) Sermon on the Mount, the principles of the kingdom He was announcing. It was addressed to the disciples but in presence of the crowd (cp. Matt. 7:28-29.) These principles come out as characterising those who should enter into it when it is set up. From verses 3-9 there are seven beatitudes that divide into four and three — as constantly when this number of spiritual completeness is used.

The first four have to do with righteousness — man's relative place with God, the last three more with what God is in His nature. And these two great characteristics run through the instruction. Verses 2-10 answers to (1) 11-12 to (2) 13 to (1); 14-16 to (2); 17-37 to (1) 38-48 to (2) Matthew 6:1-18 to (1); 19-34 to (2), the last chapter being general, unless indeed verses 1-12 go with the (2) section of chapter 6, and from verse 13, (1) is more the subject.

v.3-16Note that the poor in spirit, (the opposite to "a man of spirit" in the world,) who does not stand for his rights, will be a mourner in such a world, pushed aside and downtrodden, suffering at the hands of the world. But thus exercised and tried there will be meekness, and not only the Kingdom of Heaven their portion, but the earth in a day that is coming. They sought not this but hungered, etc., after righteousness and shall be filled, satisfied. It is man's place before God in the world as it is, in man's departure from God, and leads into possessing it when Christ gets His place here. The three last belong more to the expression of the divine nature of God to man: only verse 8 is essential to this and inseparable from it; verse 7 leads into it — dwelling in love we dwell in God is the full principle of the connection: in the active exercise of what is according to His own nature, mercy; the heart dwells in Himself and is purified in having such an object ("purifying their hearts by faith") and leads into the full enjoyment of it for ever — "They shall see God." Meanwhile in such a world peacemakers are characteristically His sons. Verse 10 then sums up the first four — theirs is the Kingdom of Heaven. But 11-12, depending upon the last three, identifying us with Christ (Who was the perfect expression of them — indeed of the first four too: in Him man's place before God is seen in its perfection, as well as God revealed to man, God in Christ) more directly put us into His place ("for my sake") of rejection, and the reward is commensurately greater, being directly in heaven. (Cp. 1 Peter 3:14 et seq., and 1 Peter 4:13-14.) Thus He has set His disciples to be both the salt of the earth and the light of the world: the salt — in the holy energy of faith that separates to God, the only preserving (and preservative) principle in the earth — sanctifying the Lord God, or Christ in the heart (what Peter connects with righteousness, 1 Peter 3:15 and 14): if this characteristic of the disciple, this separation to God, be lost nothing is left — for nothing can salt salt; it is good for nothing but to be cast out and trodden under foot. The light is more the positive testimony of what God is — hence connected with (2), and (note) light of the world, i.e. the sphere under testimony from God. A light is lit to give light or shine; even so (ver. 16) "Let your light shine before men" (not as A.V.) "that they may see your good (kala) works" and know the source to connect them with — not be occupied with the good works or the good men, but "glorify your Father which is in heaven."

v.1-9The history of His ministry is here complete, multitudes surrounding Him, which gave occasion to His taking His disciples apart to a mountain (though it appears the multitude followed so as to hear what He said), and teach them what were the real principles of the kingdom which was going to be set up. Such is the sermon on the Mount. The first sixteen verses give the whole positive statement of the character and position of those who belong to it in truth, or rather to whom it belongs. It is taken, remark, in its whole extent. First, the general character of those to whom it belongs, the poor in spirit, not the haughty of this world, but those who mourn in the midst of evil. It is a characteristic of grace when evil is in the place of righteousness. Peace-making characterises God. It is striking how peace is associated with God and His work. He is the God of peace. Peace on the earth is announced with Christ: He has made peace. "Peace be with you" was His twice repeated word. The fruits of righteousness are sown in peace. Pure in heart comes no doubt first, as elsewhere: first pure, then peaceable. Pure in Himself, He is at peace, and so makes it in grace. When we are pure in heart, the Spirit of peace seeks it in others.

v.3-16133 In the fourth verse we see that the promises of the kingdom rise to its highest privileges. The moral character looked for in those who were to have part in the kingdom having been stated, rising to its highest privileges and activity in grace, the consequences in a world of evil, till it was set up in power, are then pointed out; persecutions for righteousness and persecutions for Christ's name. The former shewed the kingdom of heaven theirs, the latter pointed to reward in heaven itself. Thus, while verse 5 assures the meek of the earthly portion, this points to the possessions of the reward in heaven itself. Their position in the world is then stated, the salt of the earth and the light of the world - what is in contrast with and so far hinders the corruption of that in which it is, and the testimony of God's light to those in darkness in the world around.

The makers of peace (Matt. 5:9). This is practical. The Lord Jesus said, “Blessed are the peace-makers, for they shall be called sons of God” (N.Tr.). It is not that peace-making constitutes us sons of God. The relationship of sons is ours “by faith in Christ Jesus” (Gal. 3:26, N.Tr.); but it means we shall bear that character—that God-likeness; so we shall be known as sons of God. We read of sons of light, sons of the day, and sons of thunder. This is character rather than relationship. Peace-making is to be characteristic of us. The blessedness, happiness, and recognition of this will then be ours. Surely, beloved brethren, since we are recipients of such abundance of peace ourselves; since we belong to Him who is the God of peace; since we are eternally at rest through the work of the great Peace-maker, our Lord and Saviour; since we are called to follow Him, we should seek in every possible way to make peace consistent with the holiness of God. Happy are the peace-makers. It is difficult to think of any of the saints of God seeking anything different from this. They are all peace-takers; they should all be peacemakers; surely none can intentionally be peace-breakers. We are exhorted to “follow peace with all.”

"Blessed are the peacemakers; for they shall be called the children of God." It is not, observe, they who live in peace, walk in peace, or keep peace, that are crowned with the divine blessing, but they who make peace — "peace-makers."

The distinction is important, as many who have a peaceable nature are the least qualified to make peace, and are in danger of being unfaithful for the sake of peace. But peace-making is quite another thing. It is the grace of the Lord Jesus in blessed activity, pouring oil on the troubled waters — on the tumultuous passions of men. And this, mark, without compromising the holiness of God, or saying, Peace, peace, when there is no peace. It may occasion much self-denial, much anxiety, much waiting on God much disquiet to one's own mind. The most opposite feelings, convictions, interests, affecting character and happiness for life, may have to be dealt with and weighed in the balances of the sanctuary. But the peace-maker must be impartial; he must see that "mercy and truth meet together, that righteousness and peace kiss each other." There must be truth as well as grace, purity as well as peace. Time must be given for God to work: peace cannot be forced. But wherever there is the smallest possibility, consistently with the holiness and truth of God, of bringing peace into a scene of trouble and sorrow, the Christian should remember his privilege and calling, and if in the scene, should reckon upon God for guidance and blessing. "Blessed are the peacemakers: for they shall be called the children of God."

But is every Christian, it may be asked, called to be a peace-maker? Every one has the grace and the privilege of the grace in Christ Jesus for this blessed work, but all have not used it alike. The quality or measure of grace necessary in a peace-maker, depends upon his own state of soul in the presence of God. Are the other features of the Lord's character manifest, we would inquire? Is he enjoying, for example, the blessedness of the last beatitude? "Blessed are the pure in heart; for they shall see God." This is the divine preparation for a peacemaker. He must be right with God Himself, and breathe the sweet peace of communion with Him.

The third and closing form of these beatitudes is, "Blessed are the peace-makers; for they shall be called the children of God" (ver. 9). Here we have the active side again, of which we saw an analogy in the closing one of the first four. These go out making peace, if there is any possibility of the peace of God being brought into the scene; and if it cannot be, they are content to wait on God, and look up to Him, that He may make this peace in His own time. And as this peace-making can belong only to God Himself, so these saints that are enriched with these blessed qualities of the grace of God as well as His righteousness, with His active mercy, and its effects are equally found now characterized as peace-makers. "They shall be called the children of God." Oh, this is a sweet title — sons of God! Is it not because it was the reflection of His own nature — of what God Himself is? The stamp of God is upon them. There is no one thing that more indicates God manifested in His children than peace-making. This was what God was doing, what His heart is set upon. Here are found men upon the earth who shall be called "the sons of God" — a new title from God Himself.

The last three blessings upon character, to which we now come, relate to that in which the children of God manifest most distinctly their divine origin. In mercy, in purity, in peace-making, the character of God Himself is manifested as Light and Love. It is directly said of the peace-makers that they "shall be called the sons of God" ― recognized in their relation to Him; and here assuredly is the great office Christ Himself assumed. In the first epistle of John, where the possession of eternal life by the possessors of Christianity is in question, similar things are given as the signs of it. There it is, indeed, that we have the statements, "God is light" and "God is love:" and consequently, "he that doeth not righteousness is not of God, neither he that loveth not his brother." The two things must be found in the same person; as in God they belong together. Love is not truly love that is not holy; holiness is not that, if separated from love.

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.