Matthew speaks to his readers (in his gospel account) of five great sermons personally taught by the Master. The very first sermon noted by Matthew has been dubbed by several biblical scholars as The Sermon on the Mount (Matthew 5-7). This very popular pericope of Scripture is often compared to that fateful day when Moses introduced the children of Israel to the ten commandments at Mount Sinai (Exodus 20:1-17). Indeed, we are able to discover much biblical evidence to prove that this important event at Sinai was a foreshadow of Christ giving His commandments, or law, to those who would soon become citizens of His divine kingdom (Ephesians 2:19-22, Colossians 2:14-15, Hebrews 9:11-10:1). Our Master begins the giving of His law by describing the character of His followers in what is now known as the Beatitudes (Matthew 5:1-12). The subtitle’s name derives from the Latin word beatus and in English it means “blessed sayings” (Holman Illustrated Bible Dictionary, pp. 252-253). This term was coined to the introduction of this fabulous sermon because each description of what a model citizen in Jesus’ Kingdom is begins with “blessed are.” Also, one must not ignore also that our Savior begins His sermon by establishing a very important fact about those who belong to His heavenly kingdom; their blessedness. Matthew uses the Greek word makarios which means “twice happy” or “very fortunate” to give an idea of what it means to be a blessed person. However, we must first understand that the joy which the inspired author speaks of is not referring to an earthly joy, but rather a spiritual one. Second, that each of these blessings are conditional. That is to say that these celestial blessings are not owed, rather they must be attained. The concept presented by the Lord is that all men have the capacity to change if he so desires. The Master’s remarkable revelation seeks to ignite the flames of hope in the hearts of all those who seek to achieve this holy citizenship. With these blessed sayings, man learns of the path he must venture on to receive entrance into the heavenly realms. It is no wonder why news such as this would be cataloged as a double blessing for mankind! Heaven has always been coveted by man for several different reasons. However, perhaps the reason that stands out the most from all of them is to know of the peace there will be in God’s eternity. This fabulous idea of the absence of calamity, tragedy, and pain has long been sought after by us all. Peace has long been considered the sugar this violent and bitter world desperately needs. Peace has been fervently desired by all because it has eluded humanity ever since man’s fall in the garden. Yet, in His beatitudes, our Redeemer presents an alluring truth concerning the apparently, elusive peace. Once more, let us anchor in our memory banks the purpose of these blessed sayings. They are to demonstrate the model of a citizen of heaven and that man can achieve this goal. Thus, having this realization fresh in our mind, it is astonishing to learn that “blessed are the peacemakers, for they shall be called sons of God” (Matthew 5:9). The astute pupil will immediately observe that Jesus confirms that it is the man who makes peace, and not solely seeks it, who is identified as being blessed by Him. Logic dictates that for a person to be able to make something, they must first have the adequate tools and materials to be able to do so. So, if our Master speaks of peacemakers, He is assuring us that man has the proper tools for obtaining peace in this world. However, the proper way to begin to discern this lesson is by identifying the true meaning of the word peace as used by Him. This is especially important because He made it clear to His followers that “Peace I leave with you. My peace I give to you; not as the world gives do I give to you” (John 14:27). This remote context provided by the apostle John sheds light on the type of peace that His disciples should be making. The peace mentioned in the Master’s sermon is divine in nature; it is a peace “which surpasses all understanding” (Philippians 4:7). The Israelite nation of the Old Testament understood fully what the Lord’s teaching meant. In the Hebrew language the word for peace (shalom) is not restricted to signify only the absence of all that is negative in a person’s life. Rather, when they would express this word they were also praying for that individual to be blessed with an allowance from God to enjoy everything that is good in their life. To hear an Israelite speak the word shalom was to be blessed by them with good fortune provided by Jehovah God. In the Hebrew mind, true peace could only descend from God’s heavenly throne because only He can remove all trouble from a man’s life and replace it with joy. It is why hearing the Lord speak of man, too, having the capability of providing this form of celestial peace became so intriguing to the ears of His listeners. His words became especially astonishing when He confirmed this statement by claiming “they shall be called sons of God.” Once more, for the Hebrews this phrase was interpreted to mean that those who seek to make peace are imitating God in His nature. It is like when a person turns to you and says, “You remind me so much of your father when you do that.” Therefore, a man who brings God’s peace to the world, is a man who has inherited this divine trait from the Father. Yet, we must see that for this to be possible it must mean that he was able to attain peace for himself first. Here is what our Lord meant when He disclosed “My peace I give to you.” This peace given to us by Christ is Him “having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity” (Ephesians 2:15-16). Note how Christ was able to remove our troubles (the enmity) and replace them with good fortune (reconciliation with God). He was able to sweeten man’s bitter state away from God, by bringing man near God through His life. So, to be a peacemaker means to “implore you on Christ’s behalf, be reconciled to God” (2nd Corinthians 5:20). Preaching the gospel of Christ to those separated from God by sin is how we bridge the gap of enmity. For man to know that he has found reconciliation with God in Christ, is to have found true peace. To teach others how to reach this peace, is how we become Christ’s blessed peacemakers.
