Scripture Study

Matthew 5:9

“Blessed are the peacemakers, for they will be called sons of God.”

HNTS The “peacemakers” shall be called “sons of God.” Two meanings may – either, instead of each other, or together – be taken from this. A “son of God,” according to Romans, is someone who has been adopted by God. In Jewish families it was the son who inherited; hence, to degenderize (out of political correctness) and translate as “child of God” immediately strips the phrase of any connotations of inheritance. A second meaning may be taken from the Hebrew underlying “son of…,” which may also mean someone who acts according to the character of the attribute or person of which he is a son. Thus, a “son of peace” is a “peaceful one,” and “son of God” may be a “godly one.” Here God’s character is that of a “peacemaker,” and the true disciple acts similarly and is called both a “son of God” and a “son of peace.” The only other place in the NT using a similar word to “peacemaker” is Colossians 1:20 which refers to the making of peace between God and man, the reconciliation affected through God’s mercy demonstrated on the cross.

Peacemaking was not only a NT concept. Just prior to Jesus’ ministry Rabbi Hillel had said, “Be of the disciples of Aaron, loving peace and pursuing peace.” “Peace makers” or “peace pursuers” would be rod shalom in Hebrew. To “pursue peace” occurs in the NT at Romans 14:19; Hebrews 12:14; 1 Peter 3:11.

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

According to this beatitude, every Christian is meant to be a peacemaker both in the community and in the church. Later Jesus was to say that He had “not come to bring peace, but a sword”; for He had come “to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law,” so that a man’s enemies would be “those of his own household” (Matthew 10:34-36). What He meant was that conflict would be the 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 (Matthew 10:37). However, throughout the teachings of Jesus and His apostles it is clear that we should never seek conflict or be responsible for it. Instead, we are called “to live in peace,” we are to actively “pursue” peace, we are “to strive for peace with all men,” and as far as it depends on us, we are “to live peaceably with all” (1 Corinthians 7:15; 1 Peter 3:11; Hebrews 12:14; Romans 12:18).

Peacemaking is a divine work. Peace means reconciliation, and God is the author of peace and of reconciliation. The very same verb which is used in this beatitude concerning us is applied by the apostle Paul to what God has done through Christ. Through Christ God was pleased “to reconcile to Himself all things,… making peace by the blood of His cross” (Colossians 1:20; Ephesians 2:15). Christ’s purpose was to “create in Himself one new man in place of the two (Jew and Gentile) -- so making peace. It is unsurprising that the particular blessing which attaches to peacemakers is that “they shall be called sons of God” – for they are seeking to do what their Father has done, loving people with His love. It is Satan who is a troublemaker; it is God who loves reconciliation and who now through His children – as formerly through His only begotten Son – is determined to make peace.

The words “peace” and “appeasement” are not synonyms. The peace of God is not peace at any price. He made peace with us at immense cost, even at the price of the blood of His only Son. We too – though in our lesser ways – will find peacemaking a costly enterprise. Dietrich Bonhoeffer has made us familiar with the concept of “cheap grace” [“Cheap grace is the grace we bestow on ourselves. Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, communion without confession…. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate.”]. There is also such a thing as “cheap peace.” To proclaim “Peace, peace,” when there is no peace, is the work of the false prophet – not the Christian witness. Many examples could be given of peace through pain. When we are ourselves are involved in a quarrel, there will be either the pain of apologizing to the person we have injured or there is the pain of rebuking the person who has injured us. Sometimes there is the nagging pain of having to refuse to forgive the guilty party until he repents. Of course, a cheap peace can be bought by cheap forgiveness. True peace and true forgiveness are costly

treasures. God forgives us only when we repent. Jesus told us to do the same: “If you brother sins, rebuke him; and if he repents, forgive him” (Luke 17:3). We cannot forgive an injury when it is neither admitted nor regretted.

We may not be personally involved in a dispute, but may find ourselves struggling to reconcile to each other two people or groups who are estranged and at variance with each other. In this case there will be the pain of listening; of ridding ourselves of prejudice; of striving sympathetically to understand both the opposing points of view; and of risking misunderstanding, ingratitude or failure.

Other examples of peacemaking are the work of reunion and the work of evangelism – seeking on the one hand to unite churches and on the other to bring sinners to Christ. In both these cases, true reconciliation can be degraded into cheap peace. The visible unity 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. If there is such a thing as “cheap reunion,” there is “cheap evangelism” also – the proclamation of the gospel without the cost of discipleship, the demand for faith without repentance. These are forbidden shortcuts. They turn the evangelist into a fraud. They cheapen the gospel and damage the cause of Christ.

LLOYD-JONES We are reminded that the outworking in the Christian life is entirely different from everything that can be known by any man who is not a Christian. That is the reoccurring message in each of these Beatitudes and a message which Christ obviously desired to emphasize. He was establishing an entirely new and different kingdom.

There is a connection between the Beatitudes. “Poverty of spirit” and being “merciful” can be regarded together; the “mourning for sin” and being “pure in heart” are similarly connected; and “meekness” and being “peacemakers” correspond to each other. The link between them is always the waiting upon God for that fullness which He alone can give.

Wars and all the unhappiness and turmoil and discord among men are caused by sin – lust, greed, selfishness, self-centeredness. A person cannot begin to

understand the problems of the modern world unless he accepts the NT doctrine with regard to man and sin. The trouble is in the hearts of man.

Only a man with a pure heart can be a peacemaker. The heart must be cleansed of envy, jealousy and all such horrible things before one can possibly make peace. To be a peacemaker one must have an entirely new view of self – as does the “meek” person. A peacemaker must be entirely delivered from self, from self-interest, from self-concern. Before a person can be a peacemaker, he must be entirely forgetful of self; because as long as he is thinking about himself, and shielding himself, he cannot be doing the work. A peacemaker must be absolutely neutral in order to bring the two sides together. He must not be sensitive; he must not be touchy; he must not be on the defensive.

A peacemaker is not a matter of natural disposition. It does not mean an easygoing person; it does not mean a “peace at any price” person. It does not mean a person who says, “Anything to avoid trouble.” None of the Beatitudes describe natural dispositions. These easygoing peace-at-any-price people are often lacking in a sense of justice and righteousness. The peacemaker is not an appeaser.

A peacemaker is one who is peaceable, but who actively makes peace. He is not content to maintain the status quo. He desires peace, and he does all he can to produce peace and to maintain it. He is a person who actively sees that there should be peace between man and man, between group and group, and between nation and nation. Ultimately he is concerned that all men should be at peace with God. The peacemaker is both passively and actively, negatively and positively pacific – one who not only does not make trouble, but who goes out of his way to produce peace.

The peacemaker is one who is not always looking at everything in term of the effect on himself. No progress is made when all parties are looking at the problem from a self-centered point of view and are asking “What’s in it for me?” or “Is this fair to me?” Those people are not interested in the causes they should be serving.

The peacemaker has an entirely new view of himself. If he has seen himself as poor in spirit, if he has mourned because of the blackness of his heart, if he has truly seen himself and has hungered and thirsted after righteousness – he will not

stand on his rights and privileges, he will not be asking “What about me in this?” He will have forgotten “self.” One of the best tests of a true Christian is what he thinks about his natural self. Jesus said: “He who loves his life loses it, and he who hates his life in this world will keep it to life eternal” (John 12:25). By this He meant we should not love ourselves, the natural man, the natural life.

The Christian is a man who has two men in him, the old and the new. He has a new view of life, and this implies that he has a new view of others. He is concerned about them; he has come to see them objectively, and is now trying to see them in the light of the biblical teaching. The peacemaker does not talk about people when they are offensive and difficult. He recognizes that they are being governed by the god of this world. That person is a victim of self and of Satan. The peacemaker must have pity and mercy upon him and pray for him. When he looks at him like that, he is in a position to help him, and he is likely to make peace with him. The peacemaker must have an entirely new view of the other person.

A peacemaker has an entirely new view of the world. He has only one concern: the glory of God among men. That was the only concern of Jesus. His one interest in life was not Himself; it was the glory of God. The peacemaker is the man whose central concern is the glory of God, and he spends his life in trying to minister to that glory. He is a man who is ready to humble himself, and he is ready to do whatever is necessary to promote the glory of God. He will be willing to suffer wrong and injustice in order that peace may be produced and that God’s glory may be magnified.

How does a peacemaker achieve his goal? First and foremost, it means that he learns not to speak; he knows when not to speak. There would be less discord if all would control their speech. James said: “Be swift to hear, slow to speak, slow to wrath” (James 1:19). That is one of the best ways to be a peacemaker. Do not respond to a provocative statement. We should not repeat things when we know they will cause harm. Unworthy and unkind things are not worth repeating. We must control our tongues and our lips. The peacemaker is a person who does not say things, even though he may feel like saying them – that is the natural man emerging. Christians are to be new men, made after the image and pattern of Christ.

The next thing is that we should always view every situation in the light of the gospel. When you face a situation that tends to lead to trouble – you must not only not speak, you must think. You must put the situation into the context of the gospel, and ask: “What are the implications of this? What about the Cause? What about the Church? What about the Organization? What about the people?” The moment you think about it like that, you are beginning to make peace. Thinking of it in a personal context creates conflict.

You must become positive and go out of your way to look for means and methods of making peace. Seek for ways of alleviating the problem and relieving the one who is suffering. You are becoming positive and active.

As peacemakers, we should be endeavoring to diffuse peace wherever we are. We do this by being selfless, by being approachable and by not standing on our dignity. If we do not think of self at all, people will feel, “I can approach that person. I know I shall get sympathy and understanding. I know I shall get an outlook which is based upon the NT.” Let us be such people that all will come to us, that even those who have a bitter spirit within them will be led to speak to us about themselves and their problems. The Christian is to be a person like that.

The benediction pronounced on such people is that they “shall be called the children of God.” Called means “owned.” “Blessed are the peacemakers, for they shall be ‘owned’ as the children of God.” God is going to own them as His children. It means that the peacemaker is a child of God, and God is like his Father.

One of the definitions of the being and character of God in the Bible is contained in Hebrews 13:20: “the God of peace, who… brought back from the dead our Lord Jesus.” Paul, in his Epistle to the Romans, speaks twice of “the God of peace” (Romans 15:33; 16:20) – and he prays that his readers will be granted peace by God the Father. The Son of God came into this world, because God -- though He is holy and just and righteous and absolute in all His qualities -- is a God of peace. Discord and war came into this world from man, from sin, from Satan. The God of peace has come, He has humbled Himself in His Son to produce peace. That is why peacemakers are “children of God.” They are to repeat what God has done. To be a peacemaker is to be like God and like the Son of God.

Jesus, the Prince of Peace, made peace through the blood of his cross. He gave Himself that we might be at peace with God; that we might have peace within; and that we might have peace with one another. We should be like Jesus. He did not clutch at His rights; He did not hold onto the prerogative of His deity and of eternity. He humbled Himself even to the death on the cross. He was not thinking of Himself. In Philippians 2:4 it is written: “Do not merely look out for your own personal interests, but also for the interests of others.” That is the NT teaching. You finish with self, and then you begin to follow Jesus. You realize what He did for you in order that you might enjoy that blessed peace of God, and you begin to desire that everybody else should have it. Forgetting self and humbling self, you follow in the steps of Him “who committed no sin, nor was any deceit found in His mouth; and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously….” (1 Peter 2:22-23). God gave us grace to see this truth, and to make us reflections, reproducers of the Prince of Peace, and truly children of “the God of peace.”

DOB(C) In all His manifestations in the moral and the material worlds, God “is not the author of confusion, but of peace” (1 Corinthians 14:33). The conception we have of God’s being is that of eternal serenity; freedom from discord, the inexpressible harmony of Omniscient foresight and boundless power, of unlimited attributes flowing from infinite moral excellence – enabling us to comprehend the fullness of Paul’s benediction, when he calls the God of peace, and promises the peace of God that passes all understanding (Philippians 4:7). Such ideas of God also help us to comprehend this Beatitude in which it is declared that the peacemakers “shall be called the children [“sons” in RSV, NASB, ASV, CJB, ISV, etc.] of God.” In worshipping God and in doing the work of peace, it is perceived that peacemakers are godlike – and their own moral attitude intrinsically involves the blessing of God. Those who possess and act from this disposition inherit a vast and durable blessing in a profound similarity to God.

A peacemaker has certain characteristics. In the first place, he is peaceable. In his own conduct, he maintains harmony and order. He is not turbulent or contentious – but patient, forbearing, disposed to soothing, and even to suffer. There are some people in life who are just the opposite. They appear to be

always at strife, who never quietly adjust. They are quickly aggrieved and handle a grievance in the sharpest manner. They carry a whole canister of anger in a very combustible wrapping. They attribute their incessant discords to their circumstances or their associates – but the fault is within themselves. In the collisions of the world, we must yield as well as assert; we must recognize rights limiting our own; and we must recognize individualities in others as well as ourselves. The texture of a peacemaker possesses an elasticity which will bear some pressure and friction; and for the irritations of life from occasional neglect or abuse, the peacemaker finds a remedy in self-assertion and consolation. Peevish sensitivity to the words and actions of others indicates real poverty of soul; or it is a spirit which is mastered by the body and is at the mercy of jangling nerves. The truly peaceable man reacts in a manner in which he adjusts himself to others and allays the flame of passion in them and in himself; he manifests personal dignity and power and a well-balanced, courageous spirit.

On the other hand, the peaceable man’s actions are not caused by a cowardly or pandering personality, but rather by the manner in which he meets offenses and adjusts himself to the situation – he manifests personal dignity and power, and a well-balanced, courageous and understanding spirit.

The peacefulness of the intermediary is not the quietude of a tamed anger or the compromise of fear and moral cowardice. Christ, while virtually rebuking the violent spirit of His countrymen, was commending the virtue of peace to men who would be called upon to assert the highest loyalty of individual conviction; to make the most severe sacrifices; and to encounter scorn, peril and death. The peacemaker maintains consistency between the spirit of Christian peace and the assertion of personal principles and eternal justice. However, each virtue is interpreted by others and can be correctly defined only in the harmonious relations to the whole character. Peace, maintained at the expense of real and positive right, is wrong -- and is no longer a virtue. On the other hand, when rights are pushed at the expense of duties; when individual instances eclipse the general good; when conscience is confused with passion, and moral agitation with physical violence – it is wrong. There are instances when peace is too dearly purchased. One should never be at peace to the shame of his own soul, to the violation of his integrity, or opposed to his allegiance to God.

The most important fact that a man stands upon – that which constitutes the very fabric of his character – is his moral sense. This alone, when upright and pure, makes him a stabilizer in society as well as private relations. The best people in a community are those who feel that the final connection in our nature is that which binds us to God – and will suffer all other ties to be cut before that one. Peter and John refused to stop preaching the gospel when ordered by the council (Acts 4:1-19). Such cases of collision between divine and human authority in public matters are rare. The peacemaker – he who nourishes the spirit of Christian peacefulness – is a good citizen. He has a genuine love of order and a proper tone of loyalty. He shows the difference between himself and the anarchist or a demagogue or fanatic when a collision occurs between the custom of quiet deference and his allegiance to absolute right by devout consideration of the matter. The peacemaker respects his duties as well as his right by separating moral agitation from physical violence -- and a personal refusal to do wrong from a public incitement to rebellion and force.

In public and in private relations the general disposition of the man who cherishes the spirit of Christian peace exhibits certain traits. That spirit is not one of guilty indifference or moral disloyalty. It does not forbid truthful, earnest speech and free moral agitation – without which we could lose one of the greatest elements of public and private life. However, the peaceful spirit prohibits a crowding selfishness, an over-sensitive individuality, and numerous irritable and imperious passions. This is a person with the sentiment of obedience and conciliation and patience and self-sacrifice. That is how he remains true to himself in maintaining peace.

However, the peacemaker is not only at peace with himself, he is a promoter of peace. This characteristic appears to be more in tune with this Beatitude than just being “peaceful” – although that is also important in promoting peace. A peacemaker does not merely maintain a negative or passive attitude; he must portray an active spirit of peace. He labors to make others peaceable in private relations between people.

Acrimonious strife can be fueled by criticisms, insinuating suspicions, broken confidences, and fanning the embers of dissension. How blessed is the peacemaker – the one who, without impertinent intrusion, goes about to heal

these social wounds, to reunite these severed ties, to suggest some reasonable explanation, to point out some moderating circumstance, and to help the person look upon his adversary with forgiveness.

We consider the evils of these discords – how they have separated friends and created bitterest enmities; how they have darkened whole lives; how they have turned love to hatred, and kindness to bitterness. We think how one mediating word or action might have helped bury these hateful memories. We reflect how much guilt and misery is rooted in human dissension. Then we exclaim: “Blessed are the peacemakers!”

The subject of this Beatitude does not confine the peacemaker’s efforts for peace to his personal control or observation. As far as his influence will go, he labors to promote it in the world at large. Among some nations is a growing disposition for friendship and cooperation, encouraged by close communication and mutual interests. Christianity is authenticated not only by its fulfilled but by its unfulfilled mission; and the peacemaker trusts that – in the operation of its spirit the time will come when earth’s glory shall not rest upon wars. In this hope as well as in the spirit of his labor – “Blessed is the peacemaker.”

Finally, the person to whom this Beatitude applies is not only peaceable and a promoter of peace, but he is peaceful. There is harmony and rest in his soul; a peace which is consistent with the highest activity and with strenuous effort. In some people there is the peace of indifference which prevails in the unconsciousness; there is the peace of indulgence and sluggish ease. Yet, there is a wide difference between such states of mind and the intense joy – the profound serenity, the freedom from unrestrained appetites and warring passions – which flow from the essential spirit of the peacemaker. The peace -- not of innocence, but of effort and of virtue; that conscious harmony with God and with all good –which passes all understanding.

The blessing of the peacemaker cannot be ours if we are slaves of evil passion; if we are troubled by a violated conscience; if we are annoyed by discontent. An inward harmony -- which produces all outward fruits of sweetness and of noble endeavor – is the profound characteristic and blessing of those who are truly the children of God.

The blessing of the peacemaker cannot be ours if we are slaves to evil passion; if we are troubled by a violated conscience; if we are annoyed by discontent. An inward harmony -- which produces all outward fruits of sweetness and of noble endeavor – is the profound characteristic and blessing of those who are truly the children of God.

DOB If the series of Beatitudes represent the progressive development of the spiritual life, the placement of this one would suggest that the attitude described here is one of the highest attainments of the Christian. We must certainly feel the presence of gospel peace in our own hearts before we can encourage others to seek this peace. Our hearts must be seasoned with divine grace before our mouths can be exercised in wisdom to utter the reproof to calm the troubled waters of strife. As long as our own spirits remain unsubdued and our thoughts and actions still unsanctified, we will be unable to cultivate the spirit of peace in others. Every thought and action must be brought under control in obedience to Christ. If -- by poverty of spirit, by godly sorrow, by meekness and gentleness, by hungering and thirsting after righteousness, by mercy, and purity of heart – our own hearts have been gradually prepared to accept Christ, we shall then be able and willing to speak to others of the joy and comfort of Christian peace. From our own experience we shall be able and willing to speak to others of Christ by whom we have received reconciliation.

The words “Blessed are the peacemakers….” were uttered by Jesus, to whom the title of Peacemaker is most emphatically due. They were uttered by Him, who has made peace in heaven by “the blood of His cross” (Colossians 1:20) and whose gospel promotes it on earth. They are the words of Him who came to reconcile us to God and to each other. It was expressly foretold of this great “Peacemaker,” that He was to be called the “Prince of Peace” (Isaiah 9:6). It should be remembered that the first message sent from heaven after His birth was: “Glory to God in the highest, and on earth peace, good will toward men” (Luke 2:14). The Gospel which we are commanded to preach is called the gospel of peace. The last legacy he bequeathed to His disciples was a legacy of peace: “Peace I leave with you; My peace I give unto you” (John 14:27). Certainly it is appropriate that He -- through Whom we are encouraged to approach the Father, the God of Peace -- should proclaim the disposition of His mind and our relation to the Father

with the words: “Blessed are the peacemakers, for they shall be called children of God.”

He meant: Blessed are they, who, being at peace with God, are at peace with all mankind. Blessed are they, who, knowing from their own experience what it is to be at peace with God, love peace and share peace with all those around them. Blessed are they, who, are not only peaceable themselves in their whole life and conversation, but are working to promote peace in their families and neighborhoods. Blessed are they, who, for this end, desire to lead their families and neighbors to the gospel of peace -- so that they may be reconciled with God and may, with His assistance, live in harmony and peace with one another.

Jesus said: “Blessed” are all such “for they will be called children of God.” “Children of God” is the usual title for all believers. Having been reborn in Christ Jesus, they bear God’s image in his holiness; and, as His children, they are endeavoring to obey His will in all things. With special emphasis of His will, this Beatitude proves that believers are to be the children of God. While God maintains peace in the heavens, He has sent His Son to establish peace on earth, reconciling men to himself and to one another – and establishing that the will of the God of Peace may be done on earth as it is in heaven.

The peacemakers show themselves to be the children of God, by resembling Him in His graciousness toward a rebellious world and by working to their utmost power at every opportunity to reconcile men to God and to one another. We can be assured that God will claim all who do this as His children, both here and hereafter.

It is necessary to develop the Christian principles in order to achieve the peaceful triumph of Christian love. By keeping this truth in mind, you will be prepared to understand the full scope of the language that Christ used when He bequeathed to His disciples the legacy of peace, saying: “Peace I leave with you; My peace I give to you” (John 14:27). View this “peace” as delivering you both from the guilt and from the power of sin. Pray that it may always guard your hearts and minds. [See Philippians 4:7].

1. View it as delivering you from guilt of sin. Jesus purchased that peace that He bequeathed to His disciples by dying to redeem them from sin and death. Jesus has died. This is the only claim a guilty race can offer

to the offended God. The peace of which He speaks was His from all eternity. It is by His agony, His cross and His passion, that He has acquired the right of giving His peace to whomever He chooses. “My peace,” Jesus says, “I give to you.” He has not only promised; He has actually bequeathed it to all who seek and love Him. He has put His dying will and testament into your hands in His gospel. He has died a cruel and bitter death so that there will be no impediment in your obtaining His peace. Isaiah declares: “…the chastisement of our peace was upon Him, and that with His stripes we are healed” (Isaiah 53:4).

2. We know that this legacy is intended for us by Christ’s deliverance of us from the power of guilt and sin – by the peace within our hearts. Jesus was about to return to His Father, but He promised His faithful followers that He would not leave them comfortless. The Holy Spirit, which the Father sends in His name, dwells with and abides in them, filling them with joy and holiness and peace. We can be assured that the peace we enjoy on earth will be in exact proportion to the degree in which “Holiness to the Lord” shall be engraved on our hearts [Refer to Exodus 28:36].

Hebrews 12:14 tells us to “strive for peace with everyone, and for the holiness without which no one will see the Lord.” Experience shows that peace abides only in conjunction with holiness and purity. In whatever proportion the heart deviates from the word and the will of God, it will be found to depart from a state of rest and peace in the same proportion. Communion with God can be described as the “perfect peace" (Isaiah 26:3). Pride and jealousy and envy and all those angry and rebellious passions disturb the peace and happiness of the children of this world -- and have no place in the heart of the Christian.

In Isaiah 32:17 it is written that “the effect of righteousness will be peace, and the result of righteousness quietness and trust forever. As the Lamb of God, Jesus freely yielded himself to death that He might give you peace. As your advocate at the right hand of the Father, Jesus is now interceding for you so that you are not left comfortless, but the Holy Spirit abides with you to keep you in perfect peace. Jesus Christ is the author and giver of peace, because He is the dispenser of forgiveness and holiness. With a true heart in full assurance and in faith, your hearts are elevated by divine grace to be admitted into that heavenly world

where there are no conflicts of passion to partake of that “peace” which “passes all understanding” (Philippians 4:7).

HEB-GR SB Eirenopoios is the Greek adjective signifying “peace-making.” From this comes the word, ”peacemaker” – an ambassador who comes to bring peace. In the NT it is used metaphorically in Matthew 5:9.

Huios primarily signifies the relation of offspring to parent. Jesus used the word in a very significant way in Matthew 5:9: “Blessed are the peacemakers, for they shall be called the sons of God.” He also used it in verses 44-45: “Love our enemies, and pray for them that persecute you; that you may be (become) sons of your Father which is in heaven.” The disciples were to do these things, not in order that they might become children of God, but that -- being children -- they might make the fact manifest in their character. It is also used to refer to those whom God loves and cherishes as a Father; generally it is a reference to pious worshippers of God, the righteous saints.

To “be called” is a translation of the Greek word kaleo. In this case it is a passive verb in the sense of “to be regarded, accounted, meaning to be.”

BBNT Both the Jewish people and the righteous were called “sons of God” in Jewish tradition. The ultimate declaration of that fact would be made in the sight of the nations on the Day of Judgment. Those Pharisaic rabbis who prevailed in Palestinian Judaism after the war of A.D. 66-70 were the ones who emphasized the way of peace rather than the way of revolt espoused by others. Most other Jewish leaders -- including all groups in Jerusalem except the Christians and some of the Pharisees – had joined in the spirit of revolt and were killed or came to be viewed as illegitimate leaders after the revolt’s failure.

ICB In the previous Beatitude -- “Blessed are the pure in heart, for they shall see God” – a full transformation of the deepest level of man’s life is what is demanded. The direction this change takes is implied in the call to be peacemakers, since this is God’s own work in the world. To “be called sons of God” means that one has sought to do what God is doing – in this case it is God’s reconciling work in the world in which man is called to participate.

NBC The “peacemakers” are primarily a reference to those who in Christ make peace between God and man by bringing men to accept the reconciliation of the

gospel. There is also doubtless a reference to peace between man and man. Some translations use “children of God,” but “sons” is a better interpretation.

PCCNT(Clarke) A peacemaker is a man who, being endowed with a generous public spirit, labors for the public good and feels his own interest promoted in promoting that of others. Therefore, instead of fanning the fire of strife, he uses his influence and wisdom to reconcile the contending parties, adjust their differences, and restore them to a state of unity. As all men are represented to be in a state of hostility to God and each other, the Gospel of Jesus is called the Gospel of peace -- because it tends to reconcile men to God and to each other. Thus, in this passage Jesus terms peacemakers the children of God; since He is the Father of peace, those who promote it are reputed to be His children. Yet, those children are those who foment divisions in the Church, the state, or among families. Surely they are not of that GOD, who is the Father of peace and lover of accord; of that CHRIST, who is the sacrifice and mediator of it; of that SPIRIT, who is the nourisher and bond of peace; nor of that CHURCH of the Most High, which is the kingdom and family of peace.

CHB Peacemakers are:

1. Those who reconcile men at variance, whether individuals or classes of men or nations;

2. Those who work earnestly to prevent disputes arising or to settle them peaceably (by arbitration);

3. Those who strive to reconcile men to God and so to bring peace to their souls.

“They shall be called the children (RV “sons”) of God.” Because in this aspect they are especially like their heavenly Father, who has sent peace and goodwill down to earth in the person of His Son, who is charged with a message of reconciliation.

ABC This Beatitude is placed in this position because the qualities described in the first seven are the essential prerequisites of the peacemaker. Its presence in the list shows the importance Christ placed on the ideals of peace, for He is pre-eminently God’s ambassador of reconciliation among men. The establishing of good will and harmony in home and in church, in community and in international relations calls for “peace makers” – people who can organize and carry into practice the ideals which they hold. To such is given open access to the privileges

of “sonship” in the family of God. The NT conditions of sonship can be found in: 2 Corinthians 6:16-18; Galatians 3:26, 4:7; 1 John 3:10; Matthew 25:34-40.

NIVSB “Peacemakers” are those who promote peace, as far as it depends on them (Romans 12:18). In so doing they reflect the character of their heavenly Father, and so are called “sons of God” (see James 3:17-18).

M-MT(1) Christ alone is the great Peacemaker. He made peace by His blood between a righteous God and an unrighteous sinner. “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1).

EBW The Hebrew word for “son” is ben. Generally it indicates male offspring, but it often has the sense of descendant rather than immediate offspring. “Son” is often used idiomatically. The “sons of Israel” are simply the Israelites, members of that group. “Son” can also imply other things. One is the close relationship with God. The imprecision of “son” can be illustrated by the fact that to designate a particular king as the “son of” another king may indicate only succession, not family line. “Son” is a flexible term in Hebrew, suggesting but not defining precisely a descendant relationship. It is capable of different idiomatic uses as well.

The Greek word translated “son” is huios. While usually designating a male offspring of parents, it also can mean “descendent.” Like the Hebrew ben, huios is often used in extended or figurative ways. Thus, characteristics of persons or groups, or a spiritual relationship, can be expressed by “son of.”

There is little doubt that the three most significant uses of “son” in the NT focus of Jesus’ identification as Son of Man and Son of God and on our identification in Christ as sons (children) of God. In significant NT passages, Paul says that believers “receive the full rights of sons” (Galatians 4:5). Scripture also speaks of our adoption, huiothesia, into God’s family. We become sons and daughters in the family through faith in Christ, receiving the “full rights” of children (Galatians 4:5). This phrase reflects Roman law on sonship rather than Jewish tradition.

WYCLIFFE God is the “God of Peace” (Hebrews 13:20) and Christ is the “Prince of Peace” (Isaiah 9:6) – so peacemakers in the Kingdom will be recognized as partaking of God’s nature, and will be properly honored.

PCNT(Wesley) The peace makers are those who, out of love to God and man, do all possible good to all men. Peace in the Scripture sense implies all blessings temporal and eternal. They shall be called the children of God – shall be acknowledged by God and man.

B-MT(1) We must begin our study of this beatitude by investigating certain matters of meaning in it.

1. First there is the word “peace.” In Greek, the word is eirene, and in Hebrew it is shalom. In Hebrew, “peace” is never only a negative state; it never means only the absence of trouble. In Hebrew, “peace” always means “everything which makes for a person’s highest good.” In the Middle East, when people say to one another Salaam or shalom, they do not mean that they wish for the others only the absence of evil things – they wish for them the presence of all good things. In the Bible, peace means not only freedom from all trouble, it means enjoyment of all good.

2. Second, it must be carefully noted what the beatitude is saying. The blessing is on the peacemakers, not the peacelovers. Often, if people love peace in the wrong way, they succeed in making trouble and not peace. For instance, we may allow a threatening and dangerous situation to develop, and our defense is that for the sake of peace we take no action. Many people think that they are loving peace, when they are actually piling up trouble for the future – because they refuse to face the situation and to take the action which the situation demands. The peace which the Bible calls blessed does not come from evasion of issues; it comes from facing them, dealing with them and conquering them. This Beatitude demands, not the passive acceptance of things because we are afraid of the trouble of doing anything about them; but the active facing of things, and the “making” of peace even when the way to peace is through struggle.

3. The Authorized Version (AV) and the New Revised Standard Version (NRSV) say that the peacemakers shall be called the children of God. The Greek more literally is that the peacemakers will be called the sons ( huioi ) if God. This is a typical Hebrew way of expression. Hebrew is not rich in adjectives, and often when Hebrew describes something, it uses

not an adjective but the phrase “son of peace” instead of a “peaceful man.” This Beatitude says: “Blessed are the peacemakers, for they shall be called the sons of God.” It means: “Blessed are the peacemakers, for they shall be doing a Godlike work.” Those who make peace are engaged on the very work which the God of peace is doing (Romans 15:33; 2 Corinthians 13:1; 1 Thessalonians 5:23; Hebrews 13:20).

The meaning of this beatitude has been interpreted along three main lines:

1. It has been suggested that, since shalom means everything which makes for a person’s highest good, this beatitude means: “Blessed are those who make this world a better place for everyone to live in.” Abraham Lincoln said: “Die when I may. I would like it to be said of me that I always pulled up a weed and planted a flower where I thought a flower would grow.” This would then be the beatitude of those who have lifted the world a little further on.

2. Most of the early Church scholars took this beatitude in a purely spiritual sense. They interpreted it to mean: “Blessed are those who make peace in their own hearts and in their own souls. In every one of us, there is an inner conflict between good and evil; we are always tugged in two directions. Everyone is at least to some extent a walking civil war. Happy indeed are those who have won through to inner peace, in which the inner warfare is over, and whole hearts are given to God.

3. There is another meaning for the word “peace.” It is a meaning on which the Jewish Rabbis loved to dwell – and it is almost certainly the meaning which Jesus had in mind. The Jewish Rabbis thought that the highest task which anyone can perform is to establish “right relationships” with other people. That is what Jesus means. There are people who are always storm centers of trouble and bitterness and strife. Wherever they are, they are either involved in quarrels themselves or the cause of quarrels between others. They are troublemakers. There are people like than in almost every society and every church. On the other hand, there are people in whose presence bitterness cannot live -- people who bridge the gulfs and heal the breaches, and sweeten the bitterness. Such people are doing a Godlike

work, for it is the great purpose of God to bring peace between men and women and Himself, and among all people. Anyone who divides people is doing the devil’s work; anyone who unites people is doing God’s work.

So this Beatitude might read:

“O the bliss of those who produce right relationships one with another, for they are doing a Godlike work!”