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Matthew 5:9 · Providence Baptist Church - Sermons

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Last December I was invited by Nathan to give a message for Advent on peace.
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!
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He makes peace and he preaches peace.
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Today I've been invited again to speak about peace.
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We had a little laugh at the dinner table when I told our young ladies,
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Wow, Dad, you just preached on peace in December.
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But it's a further aspect that I think somewhat completes the idea that we began to look at back then.
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And it has to do or highlights the continuing role that Jesus' followers have in bringing his peace to fruition.
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So let's look at, read together Matthew 5 and verse 9.
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Blessed are the peacemakers, for they shall be called sons of God.
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Father, thank you for your word that it is life to us.
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That your spirit is here with us.
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And we ask you to awaken our hearts to grasp exactly what you want us to hear and know.
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And to strengthen us in order to live faithfully.
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In the light of your love and desire to bring your kingdom.
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In Jesus' name.
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Amen.
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I think the topic of peace should pique our interest because the world around us is so much in need of peace.
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Someone in 2003 calculated that of the last 3,400 years of recorded history,
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only 268 of those years have been war-free.
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That sink in.
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These continually present wars show us the desperate need for peace among nations.
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But in addition, lingering racial tensions show us the ongoing need of peace among people groups.
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And the present high rate of divorces, broken families, conflicts with roommates, neighbors, and co-workers that we all face show us the need for peace in our interpersonal relationships.
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But as much as negotiated truces and discrimination laws and counseling have been helpful,
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history and our own experience has shown us that the world's peace is at best uneasy and temporary.
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But in contrast, the gospel, the gospel that we cherish, the gospel that we love and proclaim every week offers a different kind of peace.
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It is a powerful peace.
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It is a peace that Jesus makes between God and his people and between you and other believers.
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It is a peace that doesn't just restrict hostility.
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It completely eliminates the hostility.
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The prophetic portrait of the church in the book of Revelation depicting a great multitude that no one can number from every nation,
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from all tribes of people and languages,
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standing before the throne and the Lamb, clothed in white robes with palm branches in their hands.
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This depiction is not just a roll call of everybody that's going to show up in heaven someday.
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This is an amazing glimpse into the glorious destiny of the church.
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True unity among great diversity.
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This unity appears to be foremost in the mind of Jesus just before he was crucified.
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And we can see it in his prayer in John chapter 17.
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And I like to read a couple passages out of John 17.
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First in verse 11, he is praying,
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And he makes that request even stronger and broader when he continues in verse 20.
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I do not ask for these only, but also for those who will believe in me through their word.
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That's us.
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That they may all be one, just as you, Father, are in me and I in you.
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That they may also be in us, so that the world may believe that you have sent me.
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If this was so important to Jesus, then I hope you agree with me.
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It should be a primary concern for us who are his followers.
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The beatitude we are looking at this morning in Matthew 5 verse 9
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affirms this point in the strongest way.
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It links the very identity of God's children with the activity of peacemaking.
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It must be obvious to us that the church has not yet fully experienced this peace.
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Our assurance is that one day it will be complete.
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But perhaps what is not so obvious is that each one of us has a role in the process.
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Church splits.
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Segregated congregations.
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Crises among Christian families.
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Other broken relationships among believers show us that the task is far from finished.
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And what the passage before us this morning suggests is that the peacemaking that Jesus describes
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is the normal activity of the children of God.
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And that which best represents our father's nature.
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In a fallen and divided and conflict-ridden world.
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Of course, in this world, peacemaking is usually a painful process.
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Now, like most Proverbs, Matthew 5 verse 9 has its limitations.
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It doesn't instruct us how to be peacemakers.
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Nor does it even command us to be peacemakers.
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Neither does it show the context for peacemaking.
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Rather, I believe it simply serves to encourage us that the change that God has worked in us to make us peacemakers is evidence that we belong to him.
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And the fact that we thus belong to him is what makes us blessed.
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I believe this morning Jesus wants to encourage you and me by reminding us of what truly makes up the blessed life.
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Each succeeding beatitude affirms this.
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And in this seventh beatitude, we focus first on the idea of peacemakers.
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And then the benefit that belongs to you and I.
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First, Jesus wants you to know that peacemakers are among those who are blessed.
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Blessed are the peacemakers.
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Very straightforward.
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So, to begin with, I'd like to consider what peacemaker is.
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The Greek term that we find behind this word is a compound word that is translated literally peacemakers.
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Really simple.
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But it's only used right here in the New Testament.
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When a word is only used once in the scripture, it's difficult to interpret it.
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More difficult, perhaps, because we don't have the support of other uses to determine meaning.
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But in this case, we do have some other help.
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In Colossians 1.20, we find a verbal form of the same compound that refers to Jesus as one making peace by the blood of his cross.
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And closely related to that is Ephesians 2.15.
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Where there are two words.
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Where the two words of the compound are used separately.
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To simply say, making peace.
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And there he describes the mysterious work of Jesus when he created a unity between Jews and Gentiles who were previously enemies.
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Now, both passages emphasize God's work of reconciliation.
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And the use of the word peace in these passages, I think, aligns more with the Hebrew relational idea of shalom rather than the Latin pacts or the Greek irain.
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Which we get the name Irene.
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Both which refer to a state of being consisting of no war.
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There's a, you know, that kind of peace is just the absence of war.
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It's a state of quiet.
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Whereas the Hebrew word shalom refers more to harmony and wholeness and welfare.
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And it's a relational kind of term.
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And the uses in Ephesians and Colossians suggest to us then that Jesus' peacemakers are those who are somehow involved in his reconciling work.
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Now, further than that, we have a passage right here in Matthew chapter 5 that appears to shed some light on the idea.
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Look at verses 43 through 45.
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In chapter 5 of Matthew.
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I'll read those verses.
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You have heard that it was said,
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You shall love your neighbor and hate your enemy.
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But I say to you,
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Love your enemies and pray for those who persecute you.
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So that you may be sons of your Father who is in heaven.
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For he makes his son to rise on the evil and the good and sends rain on the just and on the unjust.
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For if you love those who love you, what reward do you have?
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Do not even the tax collectors do the same?
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And if you greet only your brothers, what more are you doing than others?
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Do not even the Gentiles do the same?
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You therefore must be perfect as your heavenly Father is perfect.
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Now, even though the word peace is not used here in this section,
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the connection to this seventh beatitude is quite strong.
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The main similarity is the use of the phrase,
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Sons of your Father who is in heaven.
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And Jesus is saying that contrary to the present religious teaching,
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he instructs his followers to love their enemies.
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And he says it's an attitude that reflects the care that God has for those who are evil as well as good.
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And the characteristic of love in a follower of Jesus is what designates him as a son.
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A son of the Father.
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The same identification we find in Matthew chapter 5 verse 9 for peacemakers.
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So what I think Jesus is describing is not someone who simply tolerates enemies,
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but who actually loves and actively demonstrates that love through prayer and interaction with them.
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And really that's the heart of peacemaking.
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Verses 44 and 47 provide two simple ways this love is demonstrated.
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First, pray for those who persecute you.
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This is a way in which peacemaking is accomplished.
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And second, by, interestingly, greeting.
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They're not complex tasks, but they can be difficult.
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God has not left us alone in the process of peacemaking.
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It's his task, but he wants us to participate with him.
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And so prayer must be natural.
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And praying for enemies is a first and major, perhaps the most important step.
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But why does he mention greeting?
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Hey, enemy.
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Hey, enemy.
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Perhaps it's simply a simple but powerful way of making a bridge.
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There's someone who doesn't like you, hates you, has a problem with you.
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John Piper has an insightful insight here.
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He says, peacemaking tries to build bridges to people.
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It does not want the animosity to remain.
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It wants reconciliation.
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It wants harmony.
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And so it tries to show what may be the only courtesy the enemy will tolerate.
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Namely, a greeting.
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The peacemaker looks the enemy right in the eye and says, good morning, John.
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And he says it with a longing for peace in his heart, not with a phony gloss of politeness to cover his anger.
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Peacemaking is not necessarily a pleasant task.
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And there are major areas that fall under this category.
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Important, serious issues.
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But we have to begin right here.
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Right with our neighbor.
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Right with the conflict that we are experiencing.
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And to love.
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And to seek reconciliation.
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Whether it's a conflict between you and another person.
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Or between two other people.
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Or between groups.
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The process is difficult.
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And it's often painful.
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And it's not always successful.
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But the point is, it's the normal occupation of every believer of Jesus.
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According to Jesus, these, as well as the previous Beatitudes, these peacemakers are the blessed.
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Nathan has already adequately explained the difficulty in translating the Greek word from which we get the word blessed.
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Blessed.
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Blessed.
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Most translators and scholars understand the limitations of the word blessed.
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But they use it anyway.
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And so I'm using it anyway.
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I think it's because all the other words suggested have their own problems as well.
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And we just don't have in English a 100% equivalent word.
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And so, blessed is sufficient.
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But what's really important to see here is that peacemakers are included in this unusual list that is described as having great benefit.
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And so whether you use the word blessed or whether it's fortunate or whether it's happy or whether it's flourishing,
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ending the peacemaker is a beneficiary and this will be well known.
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But also, like the other subjects of the Beatitudes, the benefit isn't the condition or the subject or the activity being described.
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in other words there's nothing blessed about the pain of desperation the pain of sorrow there's
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nothing blessed about the pain of restraint restraint or unsatisfied longing or the pain of
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of standing in the middle of warring people and getting hit from both sides there's nothing
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blessed in that the reason they're blessed is because of the promise and that brings us to the
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second part of the verse not only does jesus want you to understand that peacemakers are among those
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who are blessed but he understands he wants you to understand why peacemakers are blessed
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because they will be called the sons of god
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now if you were to go to israel or
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run into some israeli people in walmart
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there are various ways to ask someone their name you can simply ask what's your name
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ma shemcha or ma shmech
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but you find commonly this other phrase and it's simply
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eich korim lacha or eich korim lach if it's a female so memorize that when you run into an israeli at walmart and you hear them speaking hebrew you just walk up to him and say eich korim lacha and they'll go oh you speak hebrew okay of course they'll say it in hebrew and you won't understand what they're saying but
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but it is literally translated how
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how
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do they call you
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eich korim how are they calling you in other words what's your name
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and i think
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eich korim lacha and i think it's very similar
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and i think it's very similar
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it's very similar
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to the sense used here by the verb
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it's an idiomatic way of stating one's identity
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they will be called the sons of god because
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they are
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the sons of god
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now
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this concept of the sons of god is an important one for us and
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it has a rich
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biblical context
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context
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all the way back to the garden
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god announces something unique about the
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creation of humanity
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they
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among all his creation will be created
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in the image
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and likeness of god
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now though there are various opinions about exactly what that image and likeness
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referred to
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there's strong evidence in
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in
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the scripture itself
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and in the context of the
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the ancient world at that time
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that both rulership and sonship
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are in view
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man was created as the image of god
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according to
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genesis 1 26 through 28
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and first corinthians 11 7 supports that
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in relation to the world
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man is
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a ruler
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in relation to god
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he is a son
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now this idea
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of sonship
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is supported by the use of the same term in
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genesis chapter 5
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verses 1 through 3
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they're
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referring to the relationship between a human father
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and his son
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let's look at that just for a minute
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if you want to turn there
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genesis 5
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1 through 3
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this is the second
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place where
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image and likeness are used
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in the scripture
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and it says there in genesis 5
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1
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this is the book of the generations of adam
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when god created man he made him in the likeness of god
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male and female he created them and blessed them
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and named them man when they were created
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and adam lived 130 years
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or when adam lived 130 years
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he fathered a son
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in his own likeness
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after his image
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and named him
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seth
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and on and on it goes
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and the idea is further supported by luke
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in his genealogy
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in chapter 3 verse 38
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where he
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ending the genealogy of jesus
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says in verse 38
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the son of enos
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the son of seth
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the son of adam
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the son
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of god
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so as a son
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adam was to reflect
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god's likeness
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in a way that he
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in the way that he ruled over creation
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mediating god's will
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later the designation
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of son of god
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was inherited by israel
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eventually being applied
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to the kings of israel
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solomon especially
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he will
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he will be a son to me
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i will be his father
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and then jesus
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in jesus
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the idea of sonship
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takes on its full significance
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and then finally
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the designation
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sons of god
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continues to those who believe in him
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and that's us
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now some of the translations say
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children here
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and that's
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legitimate
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because
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of
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the fact that it is generic
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although
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man in the old testament
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is generic there
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at least where it speaks
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of humanity
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and not specific man
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adam
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but i think the word
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sons here
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helps us
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because it links us
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back to this rich history
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of sonship
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and what god
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is implying
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by this term
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in the old testament
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this image
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and likeness
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was to be
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reflected in man's
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dominion
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over creation
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in his character
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in the way he rules
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he had
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relationship with god
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in the garden
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and from that relationship
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then he was able
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to
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to adequately
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and
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and represent god
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in a way that
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that
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was consistent
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with who god
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was
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and is
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but here in matthew
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there seems to be
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an added dimension
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and that is
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not just
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rulership
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but love
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motivated
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peacemaking
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and it's appropriate
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considering
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the state
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the world
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is in
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what jesus
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appears to be saying
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is that peacemakers
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reflect
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god's heart
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for reconciliation
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and unity
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in such a way
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that reveals
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that they are
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actually
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the sons of god
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that is why
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they are blessed
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the blessing
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is that god
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has included you
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in his family
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and this
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blessing
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is consistent
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with the other
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blessings
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of the beatitudes
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possessing the kingdom
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of heaven
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being comforted
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inheriting the earth
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being satisfied
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seeing god
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being called
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the sons
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of god
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these all
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reflect
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in different
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words
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and
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different
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nuances
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the same
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idea
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that
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the blessing
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is that we
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are included
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the blessing
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is that
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we belong
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to god
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the blessing
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is that
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the kingdom
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is ours
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the blessing
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is that
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we
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are a part
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of god's
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plan
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and that's
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the hope
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i believe
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jesus wants
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you to have
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to hold on
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to
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to take
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with you
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this morning
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now in conclusion
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and i know my
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family's really
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surprised to hear
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me say that
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so soon
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it's funny
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because i showed
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one of my
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daughters my
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notes today
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she goes
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six pages
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that's all
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miracles
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happen
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but i believe
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that jesus's
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reason for
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beginning the
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sermon on the
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mount with
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these beatitudes
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is just
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as important
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to us
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today as it
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was to the
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disciples that
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first heard
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him
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just like
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them
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he wants
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to encourage
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you
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who follow
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him
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to keep
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your hope
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fixed
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on him
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to understand
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that peacemakers
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are among
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those who are
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in this way
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blessed
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and that
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peacemakers
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are blessed
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because they
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will be called
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the sons of
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god
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as the
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introduction
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to jesus's
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sermon on
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the mount
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the beatitudes
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have an
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important place
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when you think
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of this in the
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context of the
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sermon
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the sermon
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is a beautifully
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structured
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teaching
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that warns
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against
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deceptive
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religious
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hypocrisy
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that relies
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on external
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righteousness
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that seeks
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the approval
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of man
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rather than
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god
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that exhibits
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a compromising
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loyalty
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to god
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and to
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the things
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of this
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world
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and that
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kind of
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religion
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jesus makes
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very clear
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is not
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enough for
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salvation
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and will
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crumble
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in the
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storms
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of
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judgment
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the vision
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of a
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higher
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kind of
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life
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a better
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righteousness
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is cast
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in the
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beatitudes
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and it's
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unpacked
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in the rest
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of the
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sermon
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many of us
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today
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are in
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similar
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or in
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danger
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of a
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similar
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religious
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approach
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to our
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faith
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god
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will love
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me
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if i do
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this
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you might
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even be
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thinking
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i gotta be a
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better
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peacemaker
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i gotta
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you know
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do this
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kind of
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thing
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because
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i want
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to be
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right
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with god
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that's
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that's
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what he's
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trying
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to have
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us
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avoid
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and
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the
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sermon
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on the
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mount
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helps
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us
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with
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that
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but
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there
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is also
30:27
another
30:28
kind
30:29
of
30:29
danger
30:29
another
30:33
kind
30:33
of
30:34
deception
30:34
and it's
30:38
a
30:38
deception
30:38
that
30:39
relies
30:39
solely
30:42
on
30:42
mental
30:43
assent
30:43
to
30:44
certain
30:45
doctrines
30:46
as
30:46
evidence
30:47
and
30:47
assurance
30:48
that
30:48
we are
30:49
god's
30:49
people
30:50
rather
30:55
than
30:55
looking
30:56
for
30:56
evidence
30:57
in our
30:57
lives
30:58
we
30:58
we ask
31:00
ourselves
31:00
if we
31:00
believe
31:01
the right
31:01
things
31:02
or we
31:04
have a
31:04
list
31:04
of
31:04
things
31:04
that
31:05
we
31:05
know
31:05
if we
31:05
believe
31:06
these
31:06
things
31:07
we're
31:08
okay
31:08
with
31:08
god
31:09
and
31:11
they
31:11
even
31:11
sound
31:11
good
31:12
justification
31:12
by
31:13
faith
31:13
scripture
31:15
alone
31:15
trinity
31:16
and
31:17
we
31:17
believe
31:18
these
31:19
things
31:19
as
31:19
long
31:19
as
31:19
we've
31:19
got
31:19
that
31:20
together
31:20
we're
31:20
okay
31:21
and
31:21
yet
31:21
somehow
31:21
we
31:24
might
31:25
not
31:25
see
31:25
the
31:27
brokenness
31:27
of
31:28
spirit
31:28
we
31:28
might
31:28
not
31:28
see
31:29
a
31:29
mourning
31:30
in
31:31
us
31:31
we
31:32
might
31:32
not
31:32
see
31:32
a
31:33
desire
31:33
for
31:34
the
31:35
unity
31:35
of the
31:36
body
31:37
that
31:37
Jesus
31:37
is
31:38
praying
31:38
so
31:39
passionately
31:39
for
31:40
and
31:42
we
31:42
should
31:42
be
31:43
alarmed
31:44
if
31:44
we
31:44
don't
31:44
see
31:44
those
31:45
things
31:45
in
31:45
ourselves
31:46
and
31:46
I
31:46
think
31:46
that's
31:46
the
31:48
reason
31:48
why
31:48
the
31:48
sermon
31:49
on
31:49
the
31:49
mount
31:49
is
31:49
given
31:50
to
31:50
us
31:50
to
31:50
show
31:51
us
31:51
that
31:51
the
31:52
work
31:53
that
31:53
the
31:54
cross
31:54
accomplished
31:55
in
31:55
reconciling
31:56
man
31:56
to
31:57
God
31:57
and
31:57
reconciling
31:58
one
31:58
another
31:59
to
31:59
each
31:59
other
31:59
and
32:00
in
32:01
changing
32:02
us
32:03
from the
32:04
inside
32:04
so that
32:04
can be
32:05
possible
32:05
that
32:06
work
32:06
will
32:07
be
32:08
demonstrated
32:08
it
32:09
will
32:09
happen
32:10
we
32:10
should
32:11
be
32:11
able
32:11
to
32:11
see
32:12
it
32:12
in
32:12
us
32:12
and
32:13
that
32:13
is
32:16
the
32:16
evidence
32:17
that
32:19
we
32:19
are
32:19
among
32:20
the
32:20
blessed
32:21
Jesus
32:24
wants
32:25
you
32:25
and
32:25
I
32:25
to
32:25
escape
32:26
both
32:26
deceptions
32:27
he
32:28
wants
32:28
us
32:29
to
32:29
look
32:29
at
32:29
our
32:29
hearts
32:30
and
32:30
our
32:30
lives
32:30
and
32:31
to
32:31
evaluate
32:31
whether
32:32
or
32:32
not
32:32
we
32:32
see
32:32
Christ's
32:33
righteousness
32:34
being
32:34
formed
32:35
in
32:35
us
32:35
we
32:37
should
32:37
not
32:37
only
32:37
ask
32:38
ourselves
32:39
if we
32:39
believe
32:39
rightly
32:40
about
32:40
something
32:41
but
32:41
we
32:41
should
32:41
also
32:41
ask
32:42
ourselves
32:42
if
32:42
we
32:43
see
32:43
the
32:43
word
32:43
of
32:43
God
32:43
in
32:44
our
32:44
heart
32:44
making
32:45
us
32:45
long
32:46
with
32:46
Jesus
32:47
for
32:48
the
32:48
unity
32:49
of
32:49
the
32:49
church
32:50
and
32:51
to
32:51
be
32:52
determined
32:52
to
32:54
be
32:54
involved
32:56
Amen