With
this article we bring to a conclusion our study of the beatitudes. They
end as they began, in a startling way.
"Blessed are the merciful"
(Matthew 5:7).
Mercy is a quality not wholly unknown even in a world of basically
self‑seeking men. But it is a selective, capricious mercy that does not
move from principle and is not a settled disposition of the heart and
character. The same man who is capable of occasional compassion still
finds the sorrows of others too burdensome and revenge too sweet.
The
mercy which Jesus praises is borne of the penetrating awareness of one's
own desperate need of mercy, not simply from men, but specially from
God. It is a mercy that shows compassion to the helpless
(Lk 10:37)
and extends forgiveness even to the one who gives repeated offence
(Mt 18:21-22).
This compassion is not prompted by the appealing qualities of the
offender (How would we treat the "ugly" sinner?) but rises from our own
sense of gratitude for that mercy which God has shown us. We also were
not appealing when God sent His Son to the cross
(Rom 5:8).
Citizens of heaven's commonwealth have not forgotten which side of the
tracks they came from
(Tit 3:1-5).
One of the greatest expressions of this kind of mercy is its selfless
concern for a sinful and unattractive but lost world
(Matthew 9:36-38).
It is a driving force in gospel preaching.
Mercy
toward men does not merit mercy from God, but it is an evidence of the
penitent spirit which is a divine condition of forgiveness
(Mt 18:23-35).
Kingdom citizens live among their fellows, not as an arrogant spiritual
aristocracy, but as forgiven, and forgiving men.
"Blessed are the peacemakers"
(5:9). This
beatitude is not without its challenges. Men are tempted to apply it to
those irenic spirits whose gift for negotiation and compromise pours oil
on troubled waters. But the whole context of the sermon rebels against
it. These are not peacemakers in the ordinary sense of mediating human
disputes, but in the ultimate sense of bringing to men the peace of
Christ (Jn 14:27).
What is the value of peace bought at the price of principle or of a
momentary tranquility that is not grounded on reconciliation with God?
The true peacemakers are those who are themselves at peace with God
(Rom 5:1) and
men (Rom 12:18)
and who preach in the world a gospel of peace and reconciliation
(Eph 2:13-17).
No other people could be called the children of "the God of peace"
(Rom 15:33).
When men are reconciled to God and the peace of Christ rules in their
hearts, the spirit of compassion, meekness and forgiveness produced in
them ministers reconciliation with all men
(Col 3:12-15).
If, in spite of all, others are still disposed to see such people as
enemies' the fault does not lie in them. They are the true servants of
peace in the world.
"Blessed are they that have been persecuted for righteousness' sake"
(5:10-12).
Here is a concluding surprise. These peacemakers have become the
persecuted! Jesus, having now dealt with the attitude of kingdom
citizens toward God, themselves, and others, now turns to consider the
attitude of the world toward them. One would have thought that such
people as Jesus has described would be received with great rejoicing in
the world ‑a humble people, heedless of themselves, given to the needs
of others. To the contrary, the Lord now reveals that they will stir the
world to a bitter animosity and hatred.
The Son
of God has never sought to withhold the realities of suffering from His
followers. His candor with those who enthusiastically sought Him is
remarkable. He urged them even in their ardor to soberly count the cost
(Mt 8:19‑20; Lk
14:26-33). The Lord will have no disciples out of their naiveté.
He wants no sudden shocks to destroy their faith. He has spoken plainly
so that when His disciples suffer they can know that it is just as He
said it would be and take heart with the assurance that their Master's
promises of glory are just as sure "for he is faithful that promised"
(Heb 10:23).
And
what is the cause of this hateful, knowing persecution of a humble,
gentle people? Not some secret malignant conspiracy. Not the clandestine
practice of unholy and immoral rites. Their crime is simple. They have
chosen to be righteous in an unrighteous world. They are too much like
their Master (Jn
15:18-20). Their love and simplicity only serve to throw into
harsher relief the dark selfishness of an ungodly generation which hates
the light and feels keenly the silent judgment of the Christians'
contrasting innocence
(Jn 3:19-20).
The
Lord's disciples should rejoice at an opposition which reveals that the
spirit and character of their Savior has been seen in them. They should
rejoice because they have been granted the privilege of suffering for
one who endured such abuse for their sakes
(Phil 1:28-29; Acts
5:41). But, most of all, they should rejoice because their
suffering is not empty. They can embrace it joyfully, knowing that it
transforms the character
(James 1:2‑4)
and works for them "more and more exceedingly an eternal weight of
glory" (2
Corinthians 4:17). No temporal threat can intimidate the one
whose true treasure is secured in heaven. As one has observed: "He is no
fool who gives what he cannot keep to gain what he cannot lose."
Other Articles by Paul Earnhart
Sin Doesn't
Work
Who Is
Jesus of Nazareth?
A Living,
Transforming Hope