Beatitudes 5:6-9 full study notes

Beatitudes 5:6-9

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English Standard Version Chapter 5

5 Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him.

The Beatitudes

2 And he opened his mouth and taught them, saying:

3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven.

4 “Blessed are those who mourn, for they shall be comforted.

5 “Blessed are the meek, for they shall inherit the earth.

6 “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.

7 “Blessed are the merciful, for they shall receive mercy.

8 “Blessed are the pure in heart, for they shall see God.

9 “Blessed are the peacemakers, for they shall be called sons of God.

10 “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

11 “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. 12 Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.

Introduction

Beatitude is a Latin derived word that means blessed or blessing and it means divine favor and peace. The blessed person is a recipient of divine grace. The person who has this blessing has received God’s favor despite.

We looked at verses 1-5 last time and we saw that to be “poor in spirit” is to be in a condition of spiritual poverty, to be spiritually bankrupt, to be a spiritual beggar. The Christian who is at the end of their rope and has no solution within themselves gets blessed by Jesus in that Jesus grants to them the kingdom of heaven.

To mourn is to acknowledge your sinful condition, to mourn over your condition and it also means that we mourn over what we see in the world. Jesus grants to those who mourn comfort which is promised at the end of the age.

We then saw how the first two beatitudes lead to the third beatitude which is to be meek. Poverty in spirit and a mourning produce the gentleness of the 3rd beatitude.

To be meek is to have an accurate assessment of oneself.

We look at the world and say that is me apart from the grace of God.

Today we are going to consider verses 6-9 and we will cover each of these blessings one at a time.

(REVIEW FROM MY LAST SERMON)

Intro Baugh- These are beatitudes NOT exhortations.

vs 3 you have citizenship conveyed to you. You have received a citizen passport now to eternal life.

If you are poor in spirit you come to Jesus and he will give you the kingdom of heaven.

He conveys it to you now. He is the king and can grant it to whoever he wishes.

6. Blessed are those who hunger and thirst for righteousness sake, for theirs is the kingdom of heaven.

BDAG- Blessed = again being highly favored and therefore happy, by divine grace.

Are those = those are obviously the disciples

who hunger = sense: to desire-to hunger, to desire, conceived of as feeling the physiological need to eat.

To desire something strongly, hunger for something.

Nida

to have a strong desire to attain some goal, with the implication of an existing lack—‘to desire strongly.’ μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην ‘happy are those who desire intensely to do what God requires’ or ‘… to see right prevail’ Mt 5:6. In Mt 5:6 the two terms διψάω and πεινάω mutually reinforce the meaning of great desire.

Thirst for = Nida says the same, hunger and thirst show great desire.

BDAG- have a strong desire to attain a goal- thirst.

sense: to desire, conceived of as feeling the physiological need to drink.

Righteousness = sense: adherence to what is required according to a standard, a moral standard, though not always.

BDAG= quality or state of juridical correctness with focus on redemptive action, righteousness.

Some interpreters say hunger and thirst for uprightness. But below a related eschatological sense.

shall be satisfied =

sense: to be satisfied, conceived of as having eaten or drink one's fill of food.

BDAG: to experience inward satisfaction.

Reformation Study Bible

v6 hunger and thirst for righteousness = those who seek God's righteousness receive what they desire, not those who are confident of their own righteousness.

ESV STUDY BIBLE

hunger and thirst for righteousness = recognize that God is the ultimate source of real righteousness, so they long for his righteous character to be evident in people's lives on earth. They shall be satisfied by responding to his invitation to be in relationship with him.

Lutheran Study Bible

5:7- hunger and thirst for righteousness. Fervent desire for God’s righteousness, or salvation (Is 51:5–8; cf 3:15). On “righteousness,” see p 1904. satisfied. Luth: “We have the clear assurance that God does not cast aside sinners, that is, those who recognize their sin and desire to come to their senses, who thirst for righteousness (Matt. 5:6)” (AE 2:41).

Having named a few negative virtues, the Lord next mentions some positive qualifications which should characterize His disciples: V. 6. Blessed are they which do hunger and thirst after righteousness; for they shall be filled. This righteousness is not that of Christ, imputed by faith, in which case this one sentence of Gospel would be out of place in the admonitions concerning the life and behavior of His followers. It is the external righteousness before the world, the piety of life which He here urges. "Therefore understand here the external righteousness before the world, as we comport ourselves one toward another. That this, briefly and simply, is the meaning of these words: That is a truly blessed person that always continues and with all his might strives after this, that all things everywhere be in proper order and every person do right, and helps to hold and further such a condition with words and deeds, with counsel and action." 44) The disciples of Christ should hunger and thirst, be extremely eager for the possession of such piety, in order to receive the blessing of a full and complete satisfaction. This is God's reward of mercy for virtue, not only the happy , conviction of things well done, but, according to His will, also temporal recompense. Ps. 37, 25; Is. 3, 10; Prov. 11, 18. 19; 14, 34, and finally an acknowledgment of the virtue in heaven, Ps. 36, 9; Rev.7, 16; Ps.17, 15.

Baugh- RIGHTEOUSNESS= Righteousness characterizes this passage, this sermon. the term itself appears 7 times in Mathew. Once at Jesus baptism he has to fulfill all righteousness and then in ch 21 his righteousness is mentioned there and the other times of the 7, 5 of them occur in the sermon on the mount and so ch 5 it appears 3 times twice in ch 6 and the key is 6:33 seek first the kingdom of God and His righteousness.

And so the theme of the sermon is righteousness.

But the 2nd thing to keep in mind together with that is kingdom. This is kingdom righteousness. This is righteousness of Christ's disciples. This is flowing out of the grant of citizenship that the beatitudes convey. (the beginning verses are evidence of this).

This is kingdom teaching for the ppl that follow Jesus.

This is NB coz sometimes things said here are taken to be generic ethics to improve the world.

These are only really beneficial for ppl if they follow Christ and receive the benefits of being his disciple and of his sacrifice on our behalf.

We have the repetition of blessed. And the repeating of "theirs is the kingdom of heaven" in vs 3,10.

Rowan: it is so NB to see these as a whole. We cant read blessed are the merciful" completely disconnected from pure in spirit. We are ALL of these things! and so of course the poor in spirit who are bankrupt in themselves will not treat others with the most crushing expectations.

Gibbs

hunger and thirst for righteousness

the status of meekness, being lowly and waiting patiently for the Lord in the midst of being treated unjustly etc is connected to hungering and thirsting for righteousness in that it leads to this hungering and thirsting.

Meekness is us waiting quietly and patiently and handing everything over to the Lord and over here we are positively hungering for righteousness.

The attitude of mourning in 5:4 naturally arises in those who have the status of poor in spirit v3. Just, so, the status of "lowly" in v5 produces a kind of longing, a hungering and thirsting for righteousness in those who have been taught their true spiritual condition. This longing is for "righteousness"

Scholars do not agree on the reality to which righteousness in v6 refers.

The context, however, leads strongly in a particular direction.

To be "lowly" v5 is essentially to be powerless to help or save oneself.

Those who recognize that they are in that condition ("the lowly") long for God to act and to bring salvation.

Jesus promises that those who "are hungering and thirsting for righteousness" will on the Last Day find themselves satisfied 5:6; that for which they longed will have come in abundant fullness.

Given the eschatological context of the Beatitudes and the meaning of "righteousness" in 3:15 as "God's saving deeds," carried out by John and Jesus," I think it is clear that the same force of "righteousness" pertains here in vs 6.

Jesus blessed those who are looking for God to come with righteous deeds of salvation. The blessing and righteousness are already present, for Jesus is already present. Once again, however, it is the promise of God's future, complete, and final saving deeds of righteousness that provides the comfort and context for those who in this life continue to hunger and thirst for such righteousness.

SEE PAGE 245 for how the chain works between the Beatitudes as well as the way that anyone can get the blessings from these Beatitudes.

We are blessed just because our hunger and thirst continue. If they should cease, Jesus could no longer pronounce us blessed because he could no longer satisfy us. Perfectionism finds no support here.

Lenski says that righteousness is always forensic.

He points out that only certain persons receive this filling. He says that he who is daily fed with Christs righteousness is blessed indeed.

Men justify and declare themselves righteous, but this amounts to no more than the criminals denial.

But what is beyond human ability is brought about by Christ who by his holy life and sacrificial death met the demands of God's justice, met it in our place and now transfers his perfect righteousness to us through faith and thus wins our pardon and acquittal before the judgement bar.

Lenski says that righteousness cant mean a virtue here when men live right and do right.

It is always forensic, a verdict pronouncing righteous.

BAUGH V6-9

Righteousness

the sermon is extended teaching on various things with righteousness of the kingdom being a central thread that unifies Jesus' address. Partial evidence for this is that 5 of the 7 uses of the term righteousness in Mathew occur within the Sermon on the Mount 5:6, 10, 20; 6:1, 33, with the capstone being when Jesus says, "But seek first the kingdom of God and his righteousness, and all these things will be added to you" Mathew 6:33.

Righteousness is the fruit of repentance-the proper response to the proclamation of the kingdom: "From that time Jesus began to preach, saying, 'Repent, for the kingdom of heaven is at hand" 5:17.

One of the premier places the idea of God's blessing of the Beatitudes is found in Psalm 1which culminates with the statement that the blessedness of "the righteous" is that the Lord knows their ways Ps 1:6. God knowing "the way" of someone is a powerful expression of his special presence with and care for people so that they prosper "like a tree planted by streams of water" Ps 1:3.

See page 91-92 for a great overview of righteousness.

CARSON VERSE 6-9

6 “Hunger and thirst” vividly express desire. The sons of Korah cried, “My soul thirsts for God, for the living God” (Ps 42:2; cf. 63:1) for the deepest spiritual famine is hunger for the word of God (Amos 8:11–14).

The precise nature of the righteousness for which the blessed hunger and thirst is disputed. Some argue that it is the imputed righteousness of God—eschatological salvation or, more narrowly, justification: the blessed hunger for it and receive it (e.g., Grundmann; Lohmeyer; McNeile, Schniewind, Schrenk [TDNT, 2:198], Zahn; Bornkamm, Tradition[pp. 123–24]; Bultmann [Theology, 1:273]). This is certainly plausible, since the immediate context does arouse hopes for God’s eschatological action, and hungering suggests that the righteousness that satisfies will be given as a gift.

The chief objection is that dikaiosynē(“righteousness”) in Matthew does not have that sense anywhere else (Przybylski, pp. 96–98). So it is better to take this righteousness as simultaneously personal righteousness (cf. Hill, Greek Words, pp. 127f.; Strecker, Weg, pp. 156–58) and justice in the broadest sense (cf. esp. Ridderbos, pp. 190f.). These people hunger and thirst, not only that they may be righteous (i.e., that they may wholly do God’s will from the heart), but that justice may be done everywhere. All unrighteousness grieves them and makes them homesick for the new heaven and earth—the home of righteousness (2 Peter 3:13). Satisfied with neither personal righteousness alone nor social justice alone, they cry for both: in short, they long for the advent of the messianic kingdom. What they taste now whets their appetites for more. Ultimately they will be satisfied (same verb as in Mt 14:20; Philippians 4:12; Rev 19:21) without qualification only when the kingdom is consummated (cf. discussion in Gundry, Matthew).

JOHN STOTT

VS6 - The hungry and thirsty whom God satisfies are those who 'hunger and thirst for righteousness'.

Such a spiritual hunger is a characteristic of all God's people, whose supreme ambition is not material but spiritual.

We are not like pagans who are engrossed in the pursuit of possessions; what they have set themselves to 'seek first' is God's kingdom and righteousness.

Stott points out that righteousness in the Bible has at least 3 aspects:

legal, moral and social.

Legal righteousness is justification, a right relationship with God. Many Jews failed to obtain this because they went after it the wrong way. They didnt submit to God's righteousness, which is Christ himself.

This is probably not in view here because Jesus is addressing those who already belong to him.

Moral righteousness is that righteousness of character and conduct which pleases God. Jesus goes on after the Beatitudes to contrast Christian righteousness with pharisaic righteousness. Their righteousness was an external conformity to rules; the former is an inner righteousness of heart, mind and motive. For this we should hunger and thirst.

It would be a mistake to suppose, however that the biblical word righteousness means only a right relationship with God or a moral righteousness of character.

For biblical righteousness is more than a private and personal affair; it includes social righteousness as well.

And social righteousness we learn from the law and the prophets, is concerned with seeking man's liberation from oppression, together with the promotion of civil rights, justice in the law courts, integrity in business dealings and honour in home and family affairs. Thus Christians are committed to hunger for righteousness in the whole human community as something pleasing to a righteous God.

Confession of sin must lead to hunger for righteousness. We are not passive but actively try to bring even a little righteousness in this world.

Rowan: when we see such blantant sin everywhere around us we find ourselves hungering and thirsting to see righteousness.

Yet in this life our hunger will never be fully satisfied, nor our thirst be fully quenched. True, we receive the satisfaction that the beatitude promises but our hunger is satisfied only to break out again.

Not until we reach heaven will we hunger no more, and neither thirst any more, for only then will all be fulfilled by Jesus.

Also, God has promised a day of judgement, in which right will triumph and wrong be overthrown, and after which there will be 'new heavens and earth in which righteousness dwells.' For this final vindication of the right we also long, and we shall not be disappointed.

RT FRANCE

Righteousness

In Mathew's usage is overwhelmingly concerned with right condict, with living the way God requires 3:15, and in 5:20 righteousness will be used emphatically in this sense. 5:10 follows closely on this beatitude, and the "righteousness" which is there the cause of persecution can hardly be understood as divine action.

NB: It is thus better understood here not of those who wish to see God's will prevail in the world in general or on their own behalf in particular, but of those who are eager themselves to live as God's creatures, those who can say, as Jesus himself says in John 4:34...my food is to do the will of my Father.

The idea of living not on physical food but on every word that comes from God. It is a matter of priorities. Such hunger and thirst will be fully satisfied: a graphic word used also for fattening animals, implies being well filled, as in 14:20; colloquially being "stuffed."

WHITE HORSE INN

Ridderbos= this hungering and thirsting for righteousness is not a striving for personal moral perfection nor is it a longing for the righteousness or justice for which Romans 3:25-26 speaks. RATHER it is a yearning for the righteousness that God will uphold as King when he puts an end to all unjust power and lies and does justice to the oppressed. The word righteousness thus has the general sense of deliverance or rescue, they are not striving for this righteousness but are longing for that righteous intervention that only God can bring.

There are contexts for righteousness where for eg righteousness is used differently in the gospels than in Paul's epistles. It is not denying one over the other but it is to say that righteousness has a broader meaning than the justification of the ungodly.

There is a larger context here of God bringing into the world a righteous kingdom that keeps being spoiled by human disobedience.

Righteousness is a divine attribute in that sense. So it is broader than making sinners righteous.

The ultimate goal of God's kingdom is that God wants righteousness in all the earth. Perfect righteousness. He wants the world, especially his image bearers to reflect his righteousness.

Things being done as they are supposed to be done. And this is NB coz without it, what Christ fulfills makes absolutely no sense.

Rod- this side of the escaton a limitation to it. This is not some kind of perfectionism brought. It is limited but it reflects the real thing. But the real thing is coming up ahead at the return of Christ.

7 “Blessed are the merciful, for they shall receive mercy.

RT FRANCE- MERCY = mercy sets aside societies assumption that it is honorable to demand revenge.

The passive verb here speaks primarily not of how other people will respond to the merciful person, but of how God will deal with those who live by his standards.

MORRIS

MERCY = Jesus is referring to an eschatological truth. There are ppl who show by their habitual merciful deeds that they have responded to God's love and are living by His grace. They will receive mercy on the last day.

Rowan: Obviously, they already received mercy before they showed mercy!

Rowan: we need to read mercy in light of the other beatitudes.

Lenski- MERCIFUL = God's mercy towards us always makes us likewise merciful.

Kretzman - One of the chief proofs of the Christian's piety is mercy: V. 7. Blessed are the merciful, for they shall obtain mercy. A heart filled with deep sympathy and sincere compassion for the temporal and spiritual need of the neighbor, that is deeply concerned for, and earnestly endeavors to do good to, all men, especially such as are of the household of faith, is well-pleasing to the Lord. And all the efforts thus made, insignificant as they may seem even in the Christian's own estimation, will receive, as a reward of mercy, the compassion of God Himself.

Ferguson - Blessed are the merciful is helpful

Jesus says that the merciful are blessed because they will receive mercy.

This presents us with something of a problem. Does Jesus mean that we will receive mercy only if we ourselves are merciful? Certainly that is his meaning. But this does not imply that the cause of our receiving mercy will be the fact that we were merciful, as though we had earned God's mercy.

Being merciful is the natural result of receiving Christ and experiencing the grace of God. IF we are not merciful we cannot have received Christ's mercy, and therefore cannot look forward to receiving mercy in the last judgment.

This occurs later in his teaching: Those who forgive the sins of others will be forgiven 6:15.

This does not mean that we merit forgiveness by forgiving others, but rather that unless we forgive others, there is no evidence that we ourselves have been forgiven.

merciful person = a person who shows leniency, compassion, or forgiveness; especially towards someone who has offended them.

BDAG=

to being concerned about people in their need, merciful, sympathetic, compassionate.

of Christ Hebrews 2:17.

shall receive mercy =

sense: to be shown mercy (state) - to be or become the recipient of leniency and compassion.

BDAG:

To be greatly concerned about someone in need, have compassion/mercy/pity on or for someone.

Louw & Nida= to show kindness and concern for someone in serious need, Mathew 15:22; Eph 2:4.

vs7 merciful = the kindness and forgiveness that the merciful show to others will also be shown to them.

5:7 merciful … receive mercy. A disciple who truly appreciates God’s blessings will be a merciful person and will receive mercy (cf 18:33). See p 1903.

vs 7 Merciful

There is noticeable shift in the Beatitudes in 5:7. Jesus' words are still Good News. Jesus still pronounces present blessing. Moreover, the future eschatological gifts of God are still the reason for present blessedness, as affirmed by vs 10, where Jesus repeats the promise of vs 3 "because the reign of heaven is theirs," and vs 12, where Jesus promises "yours reward is great in heaven."

in 5:3-6, the disciples of Jesus were described in terms of their inability, rather than their accomplishments, and clearly the last 2 beatitudes 10-12 promise blessing for disciples who passively suffer.

NB: In vs 7 however Jesus says, "The merciful are blessed" because they will be shown mercy." Is this not an exhortation? Be merciful so that you will be shown mercy? Gibbs argues that that is NOT the force of 5:7.

Rather, the adjective "merciful" describes Jesus' disciples - all of them.

It speaks of the transforming power of discipleship and of Jesus' call to faith.

Jesus Himself is mercy incarnate, perfect mercy. One simply cannot become his disciple without also beginning to exhibit mercy in a new way.

See pg 246 for how mercy is displayed in Mathew.

Mathew shows the exegetical evidence to support this contention. It is true that the language of mercy is not prominent in Mathew's gospel. The adjective "merciful" actually occurs in the NT on in 5:7 and Heb 2:17.

The cognate noun "almsgiving" occurs in Mt 6:2,3,4where Jesus does assume that his disciples will show mercy to those in need.

Jesus responds to the plea of people for him to 'show mercy' by healing and exorcizing, but the disciples do not figure in those texts. To the contrary they are unable to exorcise after the transfiguration. 17:14-21 and (better eg: they ask Jesus to give the Canaanite woman what she wants so they can send her away. 15:21-28.

The language of showing mercy does figure prominently in the parable of the Unforgiving Servant 18:23-35, and this parables message provides the chuef support for the view that "merciful" in 5:7 can describe of Jesus qua disciples.

In brief, the master in that parable shows mercy 18:33 to the servant who owed a huge debt. That act of mercy, specifically in the action of the masters forgiveness 18:27, has within itself the power to turn his servant into someone who also shows mercy and forgives the debt owed to him by a fellow servant,

Int he parable, however the first servant refuses to show mercy. The result? He is no servant at all, but is condemned and cast into the parabolic equivalent of hell.

The order of events is NB, First, the master shows mercy. If that mercy has its desired effect, it both forgives the debt and transforms the debtor. If the mercy does not have its desired effect, then the debtor is not transformed and the debt remains.

THE FIFTH BEATITUDE IS TO BE HEARD IN A SIMILAR WAY.

First comes the proclamation of present and future blessing to those who have nothing but need, nothing but inability, nothing but hunger and thirst 5:3-6. Then comes the promise to those who are merciful v7. Jesus, who is perfect mercy, empowers his disciples, who are united to him to be merciful.

They are not perfectly merciful of course; just read Mathew's narrative, read the NT, church history and observe the life of every believer. At the same time, however, mercy DOES emerge after mercy has entered in. v7 describes ALL who are Jesus' disciples; it reminds them of their identity and promises final blessing and merciful forgiveness at the judgment. It is still a gospel statement, not an exhortation or a command. The force is this:

"Those who are mine, and who therefore have begun to be merciful, are eschatologically blessed, for on the Last Day they will receive my mercy in all its fullness."

CARSON

7 This beatitude is akin to Psalm 18:25 (reading “merciful” [ASV] instead of “faithful” [NIV]; following MT [v. 26], not LXX [17:26]; cf. Prov 14:21). Mercy embraces both forgiveness for the guilty and compassion for the suffering and needy. No particular object of the demanded mercy is specified, because mercy is to be a function of Jesus’ disciples, not of the particular situation that calls it forth. The theme is common in Matthew (Mt 6:12–15; 9:13; 12:7; 18:33–34). The reward is not mercy shown by others but by God (cf. the saying preserved in 1 Clement 13:2). This does not mean that our mercy is the causal ground of God’s mercy but its occasional ground (see on 6:14–15). This beatitude, too, is tied to the context. “It is ‘the meek’ who are also ‘the merciful’. For to be meek is to acknowledge to others that we are sinners; to be merciful is to have compassion on others, for they are sinners too” (Stott, p. 48, emphasis his).

vs 7 The Merciful

Mercy is compassion for people in need. Lenski helpfully distinguishes it from 'grace': The noun for mercy always deals with what we see of pain, misery and distress, these results of sin; and grace always deals with the sin and guilt itself.

The one extends relief, the other pardon; the one cures, heals, helps, the other cleanses and reinstates.

Our God shows mercy continuously and the citizens of the kingdom must show mercy too.

Rowan: if people had their way they would have had the Messiah destroy everyone but Jesus didnt do that. He has given everyone the opportunity to repent.

Stott on mercy and forgiveness:

This is not because we can merit mercy by mercy or forgiveness by forgiveness BUT because we cannot receive the mercy and forgiveness of God unless we repent, and we cant claim to have repented of our sins if we are unmerciful towards the sins of others.

Nothing moves us to forgive like the wondering knowledge that we have ourselves been forgiven.

Nothing proves more clearly that we have been forgiven than our own readiness to forgive. ( think of cancel culture) there is no forgiveness at all.

Meek and mercy: For to be meek is to acknowledge to others that we are sinners; to be merciful is to have compassion on others, for they are sinners too.

MERCY = mercy is not an emotion but a practical response to need. The fact that not only here but also in 15:22; 20:30-31 it is linked with Son of David suggests that such 'mercy' was expected to characterize the Davidic Messiah, and 11:4-5, with its use of Is 35:5-6 and 61:1, indicates that there was sufficient popular awareness of the Messiah's healing role to justify this explicit appeal.

8 “Blessed are the pure in heart, for they shall see God.

france- PURE IN HEART= LONGING TO LIVE THE LIFE GOD REQUIRES.

In the context of 1st C Judaism with its emphasis on ritual purity it might also be understood to imply a contrast with the meticulous preservation of outward purity which will be condemned in 23:25-28 as having missed the point of godliness; but no such connotation is likely in Ps 24, on whcih this beatitude is based.

The vision of God which is the goal of the pure in heart Ps 24:6 Ps 11:7; 17:15; 27:5; 42:2, and which is here promised to them, is sometimes expressed in the OT in terms of an actual "seeing" Ex 24:10; Is 6:1, though these are clearly marked out as exceptional.

More often the invisibiluty of God is stressed Ex 33:18-23) and this is strongly reinforced in the NT John 1:18; 1 Tim 1:17; 6:16.

There may be visionary experiences in this world which include "seeing" God, as for John on Patmos, but "seeing God's face" is a privilege reserved for the new Jerusalem Rev 22:4; 1 Cor 13:12; 1 John 3:2.

Meanwhile it is the angels of God not the ppl themselves who see his gface in heaven 18:10) here on earth the ppl of God may find strength "as if seeing him who is invisible" Heb 11:27, but such "seeing" remains only a foretaste of the true vision of God in heaven.

Lenski- Pure in Heart = the greatest joy of heaven will be the vision of God. 1 John 3:2,3.

We need not think of looking into the unfathomable essence of God; for as God's presence delights the angel hosts and fills them with ineffable blessedness, so his presence will be made manifest to the pure in heart.

Kretzman - But hypocritical behavior will not stand the test of His scrutiny: V. 8. Blessed are the pure in heart; for they shall see God. A mere outward purity in keeping the ceremonial injunctions of the Law is not sufficient in the economy of God. He desires such hearts as keep themselves pure, unsullied with the lust of the flesh, the lust of the eyes, and the pride of life. Is. 1, 16; Jas. 4, 8; 2 Cor. 6, 17 But this purity finds its expression also in single-mindedness of purpose which throws off every restraining, distracting thought and seeks the Lord and His kingdom with undivided heart, Phil. 2, 12. Happy, blessed are they that are found practicing such purity, for their reward again outstrips their fondest hopes. Even in this life they shall see God with the eyes of the spirit, lifting them up, in joyful confidence, to the God of their salvation, Is. 17, 7; Micah 7, 7; Ps. 25, 15. But the very essence of heavenly bliss will be the seeing of God face to face in the life to come, Ps. 17, 15; 42, 3; Job 19, 27.

pure= sense: pure (guiltless) - in a state of ritual cleanliness or free of guilt and sin.

BDAG: to being free from moral guilt.

Louw & Nida= in some languages may be rendered as "pure in the eyes of God," or even "right in the eyes of God."

Luke 11:41 - acceptable to God, or good in God's eyes, or good as God thinks.

in heart = sense: heart (internal feature) - the locus of a person's thoughts (mind), volition, emotions, and knowledge of right from wrong (conscience) understood as the heart.

BDAG- As center of the whole inner life, thinking feeling, volition. of moral decisions, the moral life, of vices and virtues.

Louw & Nida- the causative source of a person's pscycological life in its various aspects but with special emphasis on thoughts, 'heart, inner self, mind. '

shall see: sense: to see- to perceive by sight or have the power to perceive by sight.

BDAG: to see = to perceive by the eye, catch sight of, notice.

Rowan: Now we are a hearing people. See chapter 1 of Luther's theology of the cross. It talks about not speculating etc. We don't see fully now but one day we will see face to face.

They shall see God= Because God is a spirit, His divine essence is invisible Col 1:15; 1 Tim 1:17; 6:16. Nevertheless, believers will "see" God through the insight of faith, and Jesus assured His disciples that in seeing Him they had "seen the father" John 14:9. In the glorified state, God's children will "see him as he is" 1 John 3:2.

vs 8 the pure in heart - are those who pursuit of purity and uprightness affects every area of life.

They shall see God. Note the ultimate fulfillment in Rev 22:4 and John 1:18.

In contrast to an overemphasis on ritual purity Jesus taught that purity of heart was most important. Matt 5:28.

5:8 pure in heart. Those who do not worship false gods. Aug: “A pure heart … is a single heart: and just as this light cannot be seen, except with pure eyes; so neither is God seen, unless that is pure by which He can be seen” (NPNF 1 6:5). see God. The worshiper in Ps 24 who sought the face of God experienced the coming of the King of glory (vv 7–10). Such disciples look forward to seeing God. See note, Jn 1:18.

GIBBS

THE POOR IN HEART ARE BLESSED

This exact phrase only occurs here and in Ps 23:4 it does but it is singular not plural.

In the Pastoral Epistles, Paul twice speaks of believers having a "pure heart" which produces love for others 1 Tim 1:5 and a sincere dependence upon the true God 2 Tim 2:22.

In Ps 51:12 David prays that God would create in him a "pure heart" after he has confessed his great sin of adultery with Bathsheba, the wife of Uriah; here the phrase means " a heart that has been purified" by God's forgiveness. The result of this gift from God will be the proclamation of God's ways to transgressors and sinners Ps 51:15.

In summary, the phrase "in/with a pure heart" can refer to an innocent motive Gen 20:5-6, to one's standing before God as forgiven sinner Ps 51:12, 10, or more holistically to one who is in a right standing with God and therefore engaged in love for God and others 1 Tim 1:5; 2 Tim 2:22.

Commentators variously describe the force of "pure in heart" in the 6th Beatitude 5:8. Problematically, there seem to be few guiding data that determine how the phrase is understood.

MOST seem to agree that LXX Ps 23 is a helpful backdrop, and so it seems reasonable to allow the meaning of "pure in heart" there to guide the way we understand Mt 5:8.

vs 3 asks who will go up to the Lord's mountain, and who will stand in his holy place? referring to worship at the temple on Mt Zion.

Vs 4 provides the answer to the question.

The one innocent in hands and the one pure in heart who did not take his soul to a vain thing and did not swear on a deceitful thing to his neighbor.

The Ps continues in vs 5-6 according to the LXX

"This one will receive blessing from the Lord

and mercy from God, his Savior

this is the generation of those who are seeking him,

of those who are seeking the face of the God of Jacob.

That is to say, someone who is "pure in heart" is defined by the two relative clauses as someone "who did not take his soul to a vain thing and did not swear on a deceitful thing to his neighbor."

Gibbs then compare the MT and the LXX on these verses

see page 249.

MT = the worshipper who is able to ascend to worship at Zion is precisely he who has not worshiped another god nor has engaed in syncretistic practices. Rather, he only worships and acknowledges the God of Israel and seeks blessing and mercy from him alone.

Both the LXX and MT then teach that the person who is innocent in hands and "pure in heart" - who is able to ascend Mt Zion and worship YHWH there - is precisely the person who has been taught that there is only one God to worship and only one Lord by whom a person is to swear.

People who approach with this purity of heart may go up to Zion and expect to receive blessing and mercy from the Lord. That is why, after all, ppl go up to Zion in the first place: they go up in need, confessing their sins and acknowledging that their help is in YHWH Israel's God and in him alone see Ps 121; 123; 130.

IF this is the meaning of "pure in heart" in Ps 24(LXX Ps 23) should it be used as guide for understanding Mt 5:8? There are 4 reasons, indeed to let the teaching of Ps 24 thus guide our understanding of Jesus' words.

1- the 2 texts share the phrase common to them alone, "pure in heart."

2. 2nd they both involve contexts of ppl going up on mountains.

3. "mercy" is close at hand in the context of both - as a gift received in both LXX Ps 23:5 and MT 24:5 and in Matt 5:8.

4. Both Ps 24:6and Mt 5:8 evoke the promise of seeing God. The Psalm envisions God's presence in the Jerusalem temple, to which the worshiper ascends. The Beatitude envisions the final, full benefit of face to face communion with God in the glory of the age's consummation in the new Jerusalem, where God's servants "shall see his face" Rev 22:4.

IF this theology of the psalm is allowed to guide the interpretation of Matt 5:8the following emerges: Jesus speaks Good News to those who know what it means to seek the true and living God, and to go up on his mountain to worship. He blesses, in the present time and for the Last Day, those to whom God has thus revealed himself.

Moreover, we can even be more precise in the context of this Gospel in general and of the Beatitudes in particular, where "the Lord 3:3 is speaking authoritative blessing from his seat on the mountain 5:1. The "pure in heart" v8 are those who believe that the God of Israel can be found in this Jesus, who is "Immanuel," "God with us" 1:3. They are "pure in heart" because Jesus has called them 4:18-22, because the realities of the reign of heaven in Jesus are being revealed to them. They are not pure in heart because they understand everything. Nevertheless they have begun to repent and believe 4:17; they have been given pure hearts Ps 51:12; 51:10; LXX 50:12.

Moreover we can posit an NB connection between the 5th Beatitude 5:7 and the 6th 5:8. Those who have received mercy (Ps 23:5 lxx; MT 24:5) through Jesus and thus have become themselves "the merciful" 5:7 are such because they have been given pure hearts to know the face of the God of Israel in Jesus Christ.

As disciples they have come to Jesus, "seeking the face of the God of Jacob". Jesus promises that on the "last day they will see God."

8 Commentators are divided on “pure in heart.”

1. Some take it to mean inner moral purity as opposed to merely external piety or ceremonial cleanness. This is an important theme in Matthew and elsewhere in the p 135 Scriptures (e.g., Deut 10:16; 30:6; 1 Sam 15:22; Pss 24:3–4 [to which there is direct allusion here]; 51:6, 10; Isa 1:10–17; Jer 4:4; 7:3–7; 9:25–26; Rom 2:9; 1 Tim 1:5; 2 Tim 2:22, cf. Matt 23:25–28).

2. Others take it to mean singlemindedness, a heart “free from the tyranny of a divided self” (Tasker; cf. Bonnard). Several of the passages just cited focus on freedom from deceit (Pss 24:4; 51:4–17; cf. also Gen 50:5–6; Prov 22:11). This interpretation also prepares the way for Mt 6:22. The “pure in heart” are thus “the utterly sincere” (Ph).

The dichotomy between these two options is a false one; it is impossible to have one without the other. The one who is singleminded in commitment to the kingdom and its righteousness (6:33) will also be inwardly pure. Inward sham, deceit, and moral filth cannot coexist with sincere devotion to Christ. Either way this beatitude excoriates hypocrisy (cf. on 6:1–18). The pure in heart will see God—now with the eyes of faith and finally in the dazzling brilliance of the beatific vision in whose light no deceit can exist (cf. Heb 12:14; 1 John 3:1–3; Rev 21:22–27).

vs 8- The Pure in Heart

It is immediately obvious that the words 'in heart' shows the kind of purity Jesus means. Just like poor 'in spirit' showed the kind of poverty he meant.

The popular interpretation is to regard purity of heart as an expression for inward purity, for the quality of those who have been cleansed from moral defilement.

We certainly see this in the Psalms- Ps 24:3,4; 51:6, 10.

Stott quotes Luther on the physical dirty but pure heart pg 49.

Luthers emphasis on the inward and moral, whether contrasted with the outward and ceremonial or the outward and physical, is certainly consistent with the whole sermon which requires heart righteousness rather than mere rule righteousness.

NEVERTHELESS- in the context of the other beatitudes, 'purity of heart' seems to refer in some sense to our relationships.

Professor Tasker defines the 'pure in heart' as 'the single minded, who are free from the tyranny of a divided self. In this case the pure in heart is the single heart and prepares the way for the 'single eye' which Jesus mentions in the next chapter. 6:22. (this is Gibb's interpretation.)

In the same light as Gibb's interpretation Stott says

The primary reference is to sincerity. In Ps 24- the person with clean hands and a pure heart is one 'who does not lift his soul to what is false (an idol), and does not swear deceitfully vs 4.

That is in his relations with God and man he is free from falsehood. So the pure in heart are utterly sincere.

Their whole life, public and private is transparent before God and men.

Rowan: this makes sense because we admit our bankrupcy before God and we admit before people that we are sinners.

Hypocrisy is abhorrent to us.

Yet how few of us live one life and live it in the open. hmm. We are tempted to wear a different mask and play a different role according to the occasion.

That is not reality but acting and it is the essence of hypocrisy.

ALONE among men Jesus was absolutely pure in heart, being entirely guileless.

Only the pure in heart will see God, we see him now with the eye of faith and see his glory in the hereafter, for only the utterly sincere can bear the dazzling vision in whose light all shams are burned up.

Rowan: to put this in poker terms you have a royal flush in Jesus Christ and so go all in! Why hold back.

PURE IN HEART= this is more than just good motives, at the deepest level that is something that God does require but he provides it in the gospel. He gives a new heart.

The heart is incurably wicked above all things and who can know it.

It is very hard for a proud person to embrace the gospel coz it is an answer to a question that you dont have. This is the sort of place that you have to be brought to.

Not the kind of characteristic that you have in your personality and trying to increase. You have to be brought to the end of your rope so that you are totally crushed in spirit, you have no hope, you are not lifting up your eyes like the pharisee in the parable saying , thank you that I am not like this sinner.

9 “Blessed are the peacemakers, for they shall be called sons of God.

peacemakers = sense: a mediator who tries to bring about harmonious relations (between two opposing parties).

BDAG: to endeavor to reconcile persons who have disagreements, making peace.

Louw & Nida - a person who restores peace between people - 'peacemaker, one who works for peace, 'happy are those who work for peace among people.' Though in 6:9 the cessation of war is no means excluded,

NB:the focus of meaning of peace here is reconciliation between persons and not primarily to cause wars to cease.

SHALL BE CALLED = sense: to be or become designated with a quality or the name of a common noun that reflects a quality.

BDAG: to identify by name or attribute, call, call by name, name.

Very often the emphasis is to be placed less on the fact that names are such and such, than on the fact that the bearers of the name actually are what the name says about them.

sons = sense: child.

BDAG- of one who identity is defined in terms of a relationship with a person or thing.

peacemakers - spiritual peace, not the cessation of physical violence between nations, is in view.

Although the term is used to help others find peace with God, this peace can also be understood as those who have made their own peace with God and are called his children.The principle is extended in vs 44,45 - the children of God make peace, even with their enemies.

v9 - peacemakers - those who promote God's messianic peace (total well being both personally and communally) will receive the ultimate reward of being called sons of God see Gal 3:26 as they reflect the character of their heavenly Father.

5:9 peacemakers.Jesus would send out His disciples to bring peace to those who were worthy (10:13). called sons of God. The Son of God is named the Prince of Peace (Is 9:6). Those who trust in Him are blessed by being God’s sons and daughters (Gal 3:26–28).

A third positive Christian virtue, reflecting the perfection of Christ Himself: V. 9. Blessed are the peacemakers; for they shall be called the children of God. The disciples of Jesus are children of peace: they not merely have peace in their own souls through purity, they are not merely peace-loving, but they are active, strenuous promoters of peace in the midst of a world torn asunder by hatred, party interest, and every form of alienation, Rom. 12, 18; Ps. 34, 15; Mark 9, 50; 2 Tim. 2. 22; Heb. 12, 14, In using their best offices in the interest of assuaging passions, of settling sectional strife, they prove themselves true children of God, who has only thoughts of peace toward all men. This is their reward of grace: God is their Father, Christ is their Brother, heaven is their heritage, their home, 1 Pet. 3, 10. 11; Is. 57, 2.

Lenski- PEACEMAKERS = This is not unionistic peacemakers who combine contrary doctrines by agreeing to disagree. Truth of God comes first, peace with men 2nd. Friends are dear, the Word of our greatest Friend dearest. No 'blessed' was spoken by Jesus upon the disrupters of the church who insist on their false views...

He who sent his Son to make peace between God and man will acknowledge as his sons those who in the spirit of his Son also make peace.

v9- It is a characteristic of God's true ppl to seek peace and pursue it. Ps 34:14.

This beatitude goes beyonf a merely peaceful disposition to an active attempt to "make" peace, perhaps by seeking reconciliation with one's own enemies, but also more generally by bringing together those who are estranged from one another.

Such costly peacemaking which involves overcoming the natural desire for advantage and/or retribution, will be illustrated in the extraordinary demands of 5:39-42 which overturn the natural human principle of the lex talionis.

In 10:34 we are reminded that not all conflict should be avoided in these verses the issue is faithfulness to God's cause in the face of opposition.

France mentions that the discourse 'recognizes war, persecution and injustice as part of the evil world...peacemaking is a means of involvement in the human predicament of warlike conditions which implies assuming responsibility against all the odds, risking peacemaking out of a situation of powerlessness and demonstrating the conviction that in the end God's kingdom will prevail.

Peacemakers will be called "God's children" - the passive probably implies that God himself will recognize them as his true children on teh basis that God's children reflect God's character 5:44-45 and God is the ultimate peacemaker.

France notes that the semitic idiom "sons of..." often indicates those who share a certain character or status see Matt 8:12, 'sons of the kingdom' 9:15 'sons of the wedding hall' 13:38 'sons of the evil one 23:31 ' sons of those who killed the prophets.'

Here in vs 9 and in 5:45 "sons of God" similarly expresses the idea of sharing God's character, but a more relational sense is probably also implied since, while Mathew generally reserves "son of God" language for Jesus and does not elsewhere reflect the Pauline language of "becoming sons of God" as a term for salvation eg: Rom 8:14-17, he will frequently record Jesus as speaking to his disciples of "your Father in heaven" 5:16, 45, 48, etc).

God is the supreme peacemaker Eph 2:14-18; Col 1:20) and this quality marks disciples out as his sons, for the son shares the characteristics of the father.

GIBBS

THE PEACEMAKERS ARE BLESSED 5:9

In this Beatitude Jesus continues to bless them. "The peacemakers are blessed because they will be called sons of God v9.

Closest we have is James 3:18 where the context indicates that the peacemaking is occuring within the Christian assembly.

The language of peace is not absent from the rest of Mathew's gospel. It occurs in ch 10 in some striking ways that match up remarkably well with 5;9 if, as I have argued for the first 6 Beatitudes, Jesus' blessings come in pairs.

IF reading vs9-10 together they provide a remarkable parallel to the only other use of "peace" language in the 1st gospel: the "peace" language in the Missionary Discourse of ch 10.

See Gibb's description of the parable on pg 252.

I would propose that in the first place, the phrase "the peacemakers" in 5:9 refers to Jesus' disciples as they bring the message of the reign of heaven in Jesus into the world.

Not all of them will bring the Gospel in the same ways, for 12 of his disciples will be chosen to be unique apostles 10:1-4, while others will be missionaries, evangelists, or pastors, and still others will be disciples of Jesus in their ordinary vocations in life.

Christ's church has many different callings and offices. All, however, in their own way have the same calling to be salt and light for the world see later verses.

The peacemaking should not be limited to Pastors. Jesus' disciples will be active as peacemakers in any number of ways. As James 3:!8 shows, even after disciples are made, there is opportunity for peace to come again into their midst.

Further, in their worldly and godly callings Jesus' disciples will have opportunity to work for the restoration of wholeness in many ways.

Firstly, and primarily, however, blessed are the peacemakers whom God uses to bring the message of the reign of heaven, so that others may have the peace that Jesus brings. At the fulfillment of all things, Jesus' peacemaking disciples will be called the "sons of God v9.

CARSON

9 Jesus’ concern in this beatitude is not with the peaceful but with the peacemakers. Peace is of constant concern in both testaments (e.g., Prov 15:1; Isa 52:7; Luke 24:36; Rom 10:15; 12:18; 1 Cor 7:15; Eph 2:11–22; Heb 12:14; 1 Peter 3:11). But as some of these and other passages show, the making of peace can itself have messianic overtones. The Promised Son is called the “Prince of Peace” (Isa 9:6–7); and Isaiah 52:7—“How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, ‘Your God reigns!’ ”—linking as it does peace, salvation, and God’s reign, was interpreted messianically in the Judaism of Jesus’ day.

Jesus does not limit the peacemaking to only one kind, and neither will his disciples. In the light of the gospel, Jesus himself is the supreme peacemaker, making peace between God and man, and man and man. Our peacemaking will include the promulgation of that gospel. It must also extend to seeking all kinds of reconciliation. Instead of delighting in division, bitterness, strife, or some petty “divide-and-conquer” mentality, disciples of Jesus delight to make peace wherever possible. Making peace is not appeasement: the true model is God’s costly peacemaking (Eph 2:15–17; Col 1:20). Those who undertake this work are acknowledged as God’s sons. In the OT, Israel has the title sons (Deut 14:1; Hos 1:10; cf. Pss Sol 17:30; Wisdom 2:13–18). Now it belongs to the heirs of the kingdom who, meek and poor in spirit, loving righteousness yet merciful, are especially equipped for peacemaking and so reflect something of their heavenly Father’s character. “There is no more godlike work to be done in this world than peacemaking” (Broadus). This beatitude must have been shocking to Zealots when Jesus preached it, when political passions were inflamed (Morison).

vs 9 PEACEMAKERS - Stott

The sequence of thought from purity of heart to peacemaking is natural, because one of the most frequent causes of conflict is intrique, while openness and sincerity are essential to all true reconciliation.

Every Christian is a peacemaker both in the community and in the church.

True, Jesus did say Mat 10:34-36.

But by this he meant that conflict would be an inevitable result of his coming, even in one's own family, and that, if we are to be worthy of him, we must love him best and put him first, above even our nearest and dearest relatives.

NB: It is clear though that we should never seek ourselves conflict or be responsible for it. On the contrary, we are called to peace with all men, and so far as depends on us, we are to 'live peaceably with all.' 1 Cor 7:15; 1 Pet 3:11. Heb 12:14; Rom 12:18.

Now peacemaking is a divine work for peace means reconciliation, and God is the author of peace and reconciliation.

Indeed the very same verb which is used in this beatitude of us is applied by Paul to what God has done through Christ. Col 1:20 and Eph 2:15 - create in himself one new man in place of the 2, so making peace.

It is hardly surprising then that the particular blessing pronounced is that 'they shall be called sons of God."

We are like our Lord.

Peace and appeasement are not the same.

For the peace of God is not peace at any price.

He made peace with us at immense cost, even at the price of the life-blood of his only Son.

Many examples could be given of peace through pain. When we ourselves are involved in a quarrel, there will be either the pain of saying sorry to the person we hurt or the pain of rebuking the person that hurt us.

Sometimes there is the nagging pain of refusing to forgive the guilty party until they repent. Of course a cheap peace and true forgiveness are costly treasures. God forgives us only when we repent. Jesus told us to do the same: "If your brother sins, rebuke him, and if he repents, forgive him.' How can we forgive an injury when it is neither admitted nor regretted?

Rowan: but what about 70 times 7? study more but maybe it is that we say, I am willing to forgive you and reconcile if you apologize. Maybe 70 times 7 = willing to forgive if the person says sorry?

Other Examples of peacemaking are the work of reunion and the work of evangelism, that is, seeking on the one hand to unite churches and on the other to bring sinners to Christ.

The visible entity of the church is a proper Christian quest, but only if unity is not sought at the expense of doctrine. Jesus prayed for the oneness of his people. He also prayed that they might be kept from evil and in truth.

We have no mandate from Christ to seek unity without purity, purity of both doctrine and conduct.

Peacemaker - if we know the OT ...well what is God's way of peace? God is pronouncing in Christ the shalom, his word of peace on his people. The gospel.

In 2 Cor 5Paul speaks of the ministry of reconciliation. And that ministry of reconcilitation is given to Paul to reconcile sinners to God through Jesus by the proclamation of the gospel. We are his ambassadors, God making his appeal through us, be reconciled to God.

That is not to say that peacemakers does not have any horizontal dimension to it where instead of being quarelsome we are to settle quarells. Be salt and light as we will see later.

But this is not the primary meaning.

These are not moral lessons primarily. And it is the pietists who read it that way.

Pure in heart - in Jeremiah- a delusion can be that maybe I am not all I am meant to be but my heart is pure, my heart is in the right place.

Or meek, "well, sometimes I am meek." That isnt what the text is for.

Not the kind of characteristic that you have in your personality and trying to increase. You have to be brought to the end of your rope so that you are totally crushed in spirit, you have no hope, you are not lifting up your eyes like the pharisee in the parable saying , thank you that I am not like this sinner.

There is a horizontal dimension- blessed are the merciful for they shall receive mercy= the same person who is crushed doesnt want the person on the bus sitting next to them to go to hell either.

There is a kind of solidarity here with the other poor. He who is given much loves much.

Whereas the religious leaders were going around breaking off candles and breaking off reeds. They want to weed God's garden, they want it to be a pure and clean garden thinking that they are among the most lovely flowers in the garden. That is all out Jesus is saying.

Ps 51- David is seeking a purified heart but he says in sin my mother conceived me.

You are right when you judge me but cleanse me.

We see ourselves as under the law, broken, bankrupt...they are honest with God whereas the religious leaders are total hyprocrites.

Paul in Rom 7Paul is a Christian. Actually prior to his conversion in Phil 3Paul thought he was perfect concerning the law. Now being brought low, being made pure in spirit he is able to see that even the good that he would do is what he doesnt do and the evil that he doesnt do he finds himself doing.

This is who they are- they are peacemakers. This doesnt mean that they are always at peace of course otherwise you dont need all the commands in the epistles and all of the exhortations and the rebukes.

Rod: but it is closer to I have peacemakered you in the gospel. This is who you are.

It is wrapped up first in the gospel of peace as Paul calls it in Ephesians, we are peacemakers. We have been given the ministry of reconciliation, that is Gods pronouncement and proclamation of the gospel. And there is a horizontal dimension, there is a sense in which those who proclaim and pronounce the gospel with peace, they do seek on a secondary level, they do seek to be peaceful individuals.

We have been justified freely by the blood of Christ and somehow it spills over and actually we can see a piece of it as Christians operate horizontally.

Not perfection but it is nice to see some of it.

Even though this sermon is FOR the ppl of God NOT for world governments and so forth, it is for the ppl of God and it includes not just their public gathering on the Lord's day for word and sacrament but it also involves their being scattered out there in the world.

It does involve our activity in the world it is just not that activity in the world turning the kingdoms of the world into the kingdom of Christ.

they will be called sons of God= not that they will be "be called" it is that they will BE the children of God. This is what they are. He is describing them.

Yes, all of this is moral, there are moral characteristics involved here but the important thing is that first of all it is based on the gospel.

the 2nd thing is that even these moral characteristics are a part of the new heart that he gives because of forgiveness and justification and thirdly that it is a reflection of the Father's generosity, the Fathers benevolence and they are the moon not the sun, they are reflecting his generosity. Rather than attaining a status of "children of God."They will be called the children of God, they will be peacemakers. (we ARE these things and do them coz it is who we are)

They will be merciful coz I have shown mercy on them. I have given them peace.

Luther- active out in the world with our neighbor but passive totally not just in justification but in regeneration and in receiving the benefits of our union with Christ even in sanctification. Our activities in sanctification isnt just towards God our activity in sanctification is towards the world/neighbor.

The promise comes before the command- the indicative preceding the imperative, it is as good news as you can get. Think of the guy who walked very far to get there, he will say, "what?! what did he just say??"