Exegetical and Hermeneutical Commentary of Matthew 5:9
Blessed [are] the peacemakers: for they shall be called the children of God.
9. peacemakers ] not only in the sense of those who heal dissension. Peace is used in a deeper sense, “the peace of God,” Php 4:7; “the peace of Christ,” Col 3:15.
children of God ] These are most akin to the divine nature, perfect as their Father which is in heaven is perfect, Mat 5:48, cp. 1Jn 3:1, “Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God.”
Fuente: The Cambridge Bible for Schools and Colleges
Blessed are the peacemakers – Those who strive to prevent contention, strife, and war; who use their influence to reconcile opposing parties, and to prevent lawsuits and hostilities in families and neighborhoods. Every man may do something of this; and no man is more like God than he who does it. There ought not to be unlawful and officious interference in that which is none of our business; but without any danger of acquiring this character, every man has many opportunities of reconciling opposing parties. Friends, neighbors, people of influence, lawyers, physicians, ministers of the gospel, may do much to promote peace. And it should be taken in hand in the beginning. The beginning of strife, says Solomon, is like the letting out of water. An ounce of prevention, says the English proverb, is worth a pound of cure. Long and most deadly quarrels might often be prevented by a little kind interference in the beginning.
Children of God – See the notes at Mat 1:1. Those who resemble God, or who manifest a spirit like his. He is the Author of peace 1Co 14:33; and all those who endeavor to promote peace are like him, and are worthy to be called his children.
Fuente: Albert Barnes’ Notes on the Bible
Mat 5:9
The peacemakers.
Peacemakers
I. How great a blessing is peace.
1. It is the preserver of life.
2. It is the preserver of prosperity.
3. It is the preserver of happiness.
4. They are not easily offended.
5. If offended they are not irreconcilable.
6. They exert themselves to reconcile contending parties.
7. Their great effort is to reconcile sinners to God.
`II. The reward which awaits them.
1. They are the children of God by regeneration.
2. By adoption.
3. By their relationship to our Lord Jesus Christ.
4. They shall be acknowledged as the children of God. (J. Jordan.)
Peacemakers
I. The principles of the peacemakers. They are heavenly: this seen from the Great Peacemakers-the God of Peace; the prince of Peace; the Spirit of Peace. All the Divine Persons are active for peace. Many things operate to disturb this peace.
II. The way in which they are shown.
1. To compose differences which may exist between ourselves and others.
2. By striving to bring others to a knowledge of Jesus, that they may know the true peace.
3. In the endeavour to make peace between others. (W. Reeve.)
The peacemaker
I. He must understand what things have the capacity of agreement.
II. He must understand the true cause of disagreement.
III. He must take a deep interest in the contending parties.
IV. He must obey the Divine call for inter:position.
V. He must believe that God has made provision for pacifying world. (Caleb Morris.)
Peacemakers
I. View God as a peacemaker.
1. He is a Lover of peace.
2. He is a Maker of peace.
II. Delineate Christians as peacemakers.
1. They love peace.
2. They make peace.
3. They promote peace.
III. Their blessedness.
1. They are pronounced Gods children.
2. They have the inward happiness of self-approval.
3. They look forward to being rewarded by God. (J. G. Horton.)
I. Before they can become true peacemakers and be entitled to this beatitude, they must seek and obtain inward peace for themselves (Eph 2:13-17).
II. It then becomes their duty to promote peace and restore it where lacking-between man and God, and man and man-in the Church, in the community, in the world at large.
III. The means to be employed. To obtain peace for ourselves and lead others to its possession, we must use the means of grace. To reconcile man to man, we must set an example of peace (Rom 12:18).
IV. Then we shall be blessed.
1. In the enjoyment of peace (Joh 14:27; Jam 3:18).
2. In being known as the children of God, etc. (L. O. Thompson.)
The world is full of peace-breakers. Peacemakers
I. In the family.
II. In society.
III. In the church.
IV. In the state. (J. Mackay, B. D.)
This is the seventh step of the golden ladder which leads to blessedness. The name of peace is sweet, and the work of peace a blessed work.
I. The peace a godly man seeks is not to have a league of amity with sinners, though we are to be
(1) at peace with their persons, yet we are to have war with their
(2) sins
(3) Grace teacheth good nature; we are to be civil to the worst, but not twist into a cord of friendship; that were to be brethren in iniquity.
II. We must not so far have peace with others as to endanger ourselves.
1. If a man hath the plague, we will be helpful to him and send him our best receipts, but we are careful not to suck his infectious breath.
2. So we may be peaceable towards all-nay, helpful.
3. Pray for, counsel, and relieve them, but let us take heed of too much familiarity, lest we suck their infection.
4. We must so make peace with men that we do not break our peace with conscience.
III. We must not so seek peace with others as to wrong truth.
1. Peace must not be bought with the sale of truth.
2. We must so seek the flower of peace as not to lose the pearl of truth.
3. Truth is the most orient gem of the Churchs crown.
IV. We must not let any of Gods truth fall to the ground.
1. We must not so be in love with the golden crown of peace as to pluck off the jewels of truth.
2. Rather let peace go than truth, (Thomas Watson.)
Blessed are the peacemakers
I. 1. They that are desirous to preserve peace among their neighbours.
2. They that avoid and endeavour as much as they can to discourage and prevent in others those practices which are the usual means of raising quarrels and contentions among men.
3. They who avoid backbiting, tale-bearing, slander, detraction, and the like.
II. 1. The peaceful man, if there be any dissension already begun among them, will endeavour to incline parties to coolness and moderation.
2. If his neighbours will not be subdued by his good words and entreaties, he can at least in a great measure allay the dissension.
III. By promoting peace we
(1) do a work pleasing to God,
(2) and for which we shall receive abundant reward. (Bishop Ofspring Blackall, D. D.)
Children of God
Peacemakers are the children of the Most High.
I. By eternal generation: so Christ is the natural Son of His Father (Psa 2:7).
II. By creation: so the angels are sons of God (Job 1:6; Job 38:7). When the morning stars sang together, and all the sons of God shouted for joy.
III. By participation of dignity: so kings and rulers are said to be children of the High God (Psa 8:2; Psa 8:6).
IV. By visible profession: so God hath many children. Hypocrites forge a title of sonship (Gen 6:2).
V. By real sanctification: so the faithful are particularly and eminently the children of God. (Thomas Watson.)
Let us carry ourselves as becomes the children of God.
I. In obedience.
(1) Obey God out of love;
(2) readily;
(3) every command of His.
II. In humility. Look in the glass of God s Word, and see therein our sinful spots.
III. In speech.
1. Grace must be the salt that seasons our words.
2. Sobriety must govern our actions. Error is a spiritual intoxication.
IV. In fidelity. Faithful in all things.
V. In sedulity. We must labour in a calling: God will bless our diligence, not our laziness.
VI. In magnanimity.
1. Must do nothing sordidly.
2. Must not fear the faces of men, but be brave-spirited as Nehemiah.
VII. In sanctity. Holiness is a diadem of beauty. In this let us endeavour to imitate our heavenly Father.
VIII. In cheerfulness. Why do the children of God walk so pensively? Are they not heirs of heaven?
IX. Let us carry ourselves as the children of God in holy longings and expectations. Children are still longing to be at home. There is bread enough in our Fathers house. Oh, how we should ever be longing for home! (Thomas Watson.)
There is a fulness of meaning in the term as it stands in the Scripture, which includes both the effort; to make peace, and the disposition of the mind towards it.
I. A man may be officially or otherwise employed in composing a difference that exists between two families or two individuals, without possessing the spirit and disposition of peace which the word includes.
(1) No one can be the peacemaker of the text without; he
(2) possesses a peaceable and conciliatory disposition.
II. The duty combines the attempt to reconcile men to God, through the peace-speaking blood of the cross, with the effort to heal the breach of friendship which has been made among individuals.
(1) This of all labours the most noble and Divine.
(2) We overlook the most essential part of making peace if we confine our endeavours to the composing of differences among men, while we
(3) pass by multitudes around us who are contending with their Maker. (J. E. Good.)
The peacemaker
I. Describe the peacemaker.
1. He is a citizen.
2. He is a neighbour.
3. He is a Christian.
II. Declare his blessedness.
1. He is blessed of God.
2. He is one of the children of God.
3. They shall be called the children of God.
III. Set the peacemaker to work. (C. H. Spurgeon.)
How the Rev. John Owen restored peace between the Rev. Robert Hall and the Rev. Charles Simeon
A pleasing instance of a successful effort to restore peace is related in the life of the Rev. John Owen. The Rev. Charles Simeon and the Rev. Robert Hall were offended with each other, and in their anger declined intercourse. After several friends had tried to restore peace, and failed, Mr. Owen wrote the under-mentioned lines on two cards, and then left one at the house of each person-
How rare that task a prosperous issue finds,
Which seeks to reconcile discordant minds!
How many scruples rise to passions touch!
This yields too little, and that asks too much.
Each wishes each with others eyes to see:
And many sinners cant make two agree:
What mediation, then, the Saviour showed,
Who singly reconciled us all to God.
The first man who read the lines was so strongly impressed by them that he hastened from his house to call immediately upon his offended friend; the friend had also read the lines, and, being affected by them, had done the same, and the offended persons met each other in the street. A reconciliation instantly took place-a reconciliation which, it is believed, was never interrupted or regretted by either of those useful and highly esteemed men.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. The peace-makers] , peace, is compounded of () , connecting into one: for as WAR distracts and divides nations, families, and individuals, from each other, inducing them to pursue different objects and different interests, so PEACE restores them to a state of unity, giving them one object, and one interest. A peace-maker is a man who, being endowed with a generous public spirit, labours 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 is called the Gospel of peace, because it tends to reconcile men to God and to each other. Hence our Lord here terms peace-makers the children of God: for as he is the Father of peace, those who promote it are reputed his children. But whose children are they 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 concord; 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.
St. Clement, Strom. lib. iv. s. 6, in fin. says, that “Some who transpose the Gospels add this verse: Happy they who are persecuted by justice, for they shall be perfect: happy they who are persecuted on my account, for they shall have a place where they shall not be persecuted.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The world blesseth the boisterous, unquiet party of it, that can never be still, but are continually thinking of more worlds to conquer, and blowing up the coals of war, division, and sedition: but they are blessed indeed, who study to be quiet, seeking peace, and pursuing it; and are so far from sowing the seeds of discord, or blowing those coals, that their great study is to make peace between God and man, and between a man and his neighbour, doing this in obedience to God, and out of a principle of love to God and men; for those that do so shall approve themselves like unto God, to be his children, and so they shall be called.
To be called and to be is much the same: so what Moses said, Gen 21:12, is interpreted by Paul; Rom 9:7,8; so what is said by Matthew, Mat 21:13, is interpreted by Luke, Luk 19:46; what was said by St. John, Joh 1:12, is interpreted 1Jo 3:1; for God is the God of peace, 1Co 14:33.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. Blessed are the peacemakerswhonot only study peace, but diffuse it.
for they shall be called thechildren of Godshall be called sons of God. Of all thesebeatitudes this is the only one which could hardly be expected tofind its definite ground in the Old Testament; for that most gloriouscharacter of God, the likeness of which appears in the peacemakers,had yet to be revealed. His glorious name, indeedas “TheLord, the Lord God, merciful and gracious, long-suffering, andabundant in goodness and truth, forgiving iniquity and transgressionand sin”had been proclaimed in a very imposing manner (Ex34:6), and manifested in action with affecting frequency andvariety in the long course of the ancient economy. And we haveundeniable evidence that the saints of that economy felt itstransforming and ennobling influence on their own character. But itwas not till Christ “made peace by the blood of the cross”that God could manifest Himself as “the God of peace, thatbrought again from the dead our Lord Jesus, that great Shepherd ofthe sheep, through the blood of the everlasting covenant” (Heb13:20) could reveal Himself as “in Christ reconciling theworld unto Himself, not imputing their trespasses unto them,”and hold Himself forth in the astonishing attitude of beseeching mento be “reconciled to Himself” (2Co 5:19;2Co 5:20). When thisreconciliation actually takes place, and one has “peace with Godthrough our Lord Jesus Christ”even “the peace of Godwhich passeth all understanding”the peace-receivers becometransformed into peace-diffusers. God is thus seen reflected in them;and by the family likeness these peacemakers are recognized as thechildren of God. In now coming to the eighth, or supplementarybeatitude, it will be seen that all that the saints are inthemselves has been already described, in seven features ofcharacter; that number indicating completeness of delineation.The last feature, accordingly, is a passive one, representing thetreatment that the characters already described may expect from theworld. He who shall one day fix the destiny of all men herepronounces certain characters “blessed”; but He ends byforewarning them that the world’s estimation and treatment of themwill be the reserve of His.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Blessed are the peace makers,…. Not between God and man, for no man can make his own peace with God; nor can any mere creature, angels, or men, make it for him; Christ, in this sense, is the only peace maker: but between men and men; and such are they, who are of peaceable dispositions themselves; live peaceably with all men, and with one another, as their relation obliges to, and their mutual comfort requires; and with the men of the world; and who are ready, willing, and very serviceable, in composing differences, and making peace between their fellow creatures and fellow Christians. The Jews speak very highly, and much, in the commendation of peace making; they reckon this among the things which shall be of use to a man, both in this, and the other world.
“These are the things, (say they e,) the fruit of which a man enjoys in this world, and his lot or portion remains for him in the world to come; honouring father and mother, liberality, , “and making peace between a man and his neighhour.””
This, they say f, Aaron was much disposed to.
“Moses used to say, let justice break through the mountain; but Aaron loved peace, and pursued it, and made peace between a man and his neighhour, as is said, Mal 2:6”
Hence that saying of Hillell g,
“be thou one of the disciples of Aaron, who loved peace, and followed after it; he loved men, and brought them to the law.”
Now of such persons it is said, that
they shall be called the children of God; that is, they are the children of God by adopting grace, which is made manifest in their regeneration; and that is evidenced by the fruits of it, of which this is one; they not only shall be, and more manifestly appear to be, the sons of God hereafter; but they are, and are known to be so now, by their peaceable disposition, which is wrought in them by the Spirit of God; whereby they become like to the God of peace, and to Christ, the great and only peacemaker, and so are truly sons of peace.
e Misn. Peah. c. 1. sect. 1. T. Bab. Sabbat. fol. 127. 1. & Kiddushin. fol. 40. 1. f T. Bab. Sanhedrim, fol. 6. 2. Vid. Abot. R. Nathan, c. 12. fol. 4. 2. g Pirke Abot. c. 1. sect. 12.
Fuente: John Gill’s Exposition of the Entire Bible
The peacemakers ( ). Not merely “peaceable men” (Wycliff) but “makkers up o’ strife” (Braid Scots). It is hard enough to keep the peace. It is still more difficult to bring peace where it is not. “The perfect peacemaker is the Son of God (Eph 2:14f.)” (McNeile). Thus we shall be like our Elder Brother.
Fuente: Robertson’s Word Pictures in the New Testament
The peacemakers [ ] . Should be held to its literal meaning, peace – makers; not as Wyc., peaceable men. The founders and promoters or peace are meant; who not only keep the peace, but seek to bring men into harmony with each other. Tynd. renders, the maintainers of peace.
Fuente: Vincent’s Word Studies in the New Testament
1) “Blessed are the peacemakers:” (makarloi hoi eirenopoioi) “Spiritually prosperous are the peacemakers,” those who have “peace with God” and share it with men, Rom 5:1. Blessed and prosperous are those who seek to make peace, not break peace among men, Pro 12:20. Abraham sought it between his striving herdsmen and those of Lot and was prospered for it, Gen 13:7-15.
2) “For they shall be called the children of God.” (hoti (autoi) huioi theou klethesontai) “Because they shall be called or known as the heirs of God,” heirs of God and joint heirs with Jesus Christ, Rom 8:17; 2Ti 1:12. When peacemakers become peace-diffusers then are they known or recognized by their deeds as children of God. By their fruits are they known; Peace within is to be shared with those “who have no peace,” Isa 57:21; Eph 4:30-32. Those who are children of God, especially members of His church, are called to be ambassadors for Christ, seeking to secure the reconciliation of lost men to Christ, 2Co 5:14-20; Joh 3:34,45.
Fuente: Garner-Howes Baptist Commentary
9. Happy are the peacemakers By peacemakers he means those who not only seek peace and avoid quarrels, as far as lies in their power, but who also labor to settle differences among others, who advise all men to live at peace, and take away every occasion of hatred and strife. There are good grounds for this statement. As it is a laborious and irksome employment to reconcile those who are at variance, persons of a mild disposition, who study to promote peace, are compelled to endure the indignity of hearing reproaches, complaints, and remonstrances on all sides. The reason is, that every one would desire to have advocates, who would defend his cause. That we may not depend on the favor of men, Christ bids us look up to the judgment of his Father, who is the God of peace, (Rom 15:33,) and who accounts us his children, while we cultivate peace, though our endeavors may not be acceptable to men: for to be called means To Be Accounted the children of God
Fuente: Calvin’s Complete Commentary
(9) The peacemakers.Our version rightly distinguishes between the temper which is simply peaceable in itself (Jas. 3:17), and this, the higher form of the same grace, acting energetically upon others. To be able to say with power to those who are bitter foes, Sirs, ye are brethren.(Act. 7:26), is nobler even than to strive, as much as lieth in us, to live peaceably with all men (Rom. 12:18). Rightly does this beatitude follow on that of the pure in heart, for it is the absence of all baseness and impurity that gives the power to make peace.
The children of God.Better, sons of God. The English version slightly obscures the connection between the promise and the character of Him who had been declared to be the Son of God in the truest and highest sense. Not in the ways which the Tempter had suggested, but in the work of making peace between God and man, between Jew and Gentile, even at the price of shedding His own blood (Col. 1:20), was the witness of sonship to be found, and those who were sharers in that work should, according to their capacity, be calledi.e., be, and be recognised as, sharers in that sonship.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Peacemakers A triad of benedictions will now be pronounced on Christian doings. Let us be excused for the quaintness of saying, that of these nine benedictions four are pronounced upon Christian receptivities; two upon Christian positivities, and three upon Christian activities. The three activities on which he will now pronounce benedictions are peace-making, the endurance of persecution the endurance of false reproach.
Peacemakers, in the simple and natural sense, are those who seek to remove quarrels and hates, and to produce kindly affections between men. They are good. Though unregenerate men, these men are herein blessed. How much better than mere indifference; how immensely better than the truly devilish opposite. Even if, for other sins and for the defectiveness of this virtue, the peacemaker be not saved from hell, from what depths of hell may he not be saved!
But the true peacemaker is Christ himself, who first reconciles God and man. And then, by shedding the Spirit of the God of peace into men’s hearts, he brings them to peace. And this is the real basis of all true peace. And he is the true peacemaker who endeavours to lay this basis. He is the true Christian peacemaker who endeavours, like Christ, to plant the divine spirit of peace in men’s hearts. And the promise here accordingly is, that as they are herein like Christ the Son of God, so they shall be called the children of God. So we have a family consisting of the God of Peace, the Prince of Peace, and the sons of peace.
All who truly seek to spread the Gospel, who endeavour to establish the reign of right and truth, who seek to reduce the contentiousness of even the Church, and to bring the imperfect Christianity of the age to a more loving tone, are peacemakers. On the other hand, the mere zealots for party and sect, the partisan politician, the warlike statesman, the glory-loving hero, the duellist, the oppressor, are reverse characters, for whom a counter woe is implied.
Yet the true peacemaker does not seek peace by a compromise with sin. That is a false peace which is made with the devil and sin, and is a true discord and war against good and God. Christ, the true peacemaker, was a terrible denouncer of iniquity.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Blessed ones, the peacemakers, for they will be called sons of God.’
The final description in the list is of those who seek to make peace, because they have been blessed by God. God has worked within them and given them peace, contentment and wellbeing (shalom) and so they seek in the right way to reconcile people with each other and to calm troubled waters. They are peacemakers. Their great desire is that of establishing harmony among men and women by dealing with the problems that lie between them. They are to ‘seek peace and pursue it’ (Psa 34:14; 1Pe 3:11). They are to seek to fulfil Paul’s dictum, ‘If it be possible, as much as lies in you, be at peace with all men’ (Rom 12:18). Such a suggestion would not have been seen as good news by many Galileans. They had a reputation as turbulent rebels. They hated the Romans and took every opportunity to hit back at them. For it to be suggested that they should be peacemakers would thus have riled them beyond bearing. But it was an essential part of Jesus’ message. He was here as the Prince of Peace.
And He wanted to remove from His disciples any idea that He might be here to make war. He wanted them to see that He had come to reconcile men to God, not to set them at each other’s throats. Although having said that He was a realist. And so He also later warned them that His coming would spark off dissension and hatred (Mat 10:34-36), it would set people at the throats of Christians. But that was not to be the result of the activity of the blessed, and was not in mind here. That would come about through the unblessed. At this point He was laying a foundation of peacemaking.
But even greater than the desire to make peace between men should be the desire of those whom God has blessed to bring harmony between men and God. They should love their enemies (Mat 5:44). They should long that all men and women might find peace with God. For this is in the end what making peace and producing wellbeing is all about. In Old Testament terms to proclaim peace is to declare the Good News of salvation (Isa 52:7). It is to seek to bring men to God. It is therefore to proclaim the coming of the Servant of the Lord (Isa 52:13 to Isa 53:12) and Prophet (Isa 61:1-2). For there can be no real permanent peace without reconciliation to God. Thus they do not try to suggest that such peace is available without repentance, saying ‘peace, peace, where there is no peace’ (Jer 6:14; Jer 8:11), because they know that that would be foolish. For above all they want to bring men and women into a peace with God that is true and genuine. So they proclaim only what is true, even when that does not satisfy others. It is not peace at any price.
Such people then walk in peace and at peace, while proclaiming the whole truth. Their feet are shod with the shoes of the Good News of peace (Eph 6:15). And they follow the Prince of Peace and His ways (Isa 9:6), and require that others do also. They seek to bring men and women into the Kingly Rule of God, so making peace. They seek to break down the walls of partition between men by bringing them to Christ (Eph 2:14). And by this they thus reveal themselves as true sons of God, in that they are behaving like God, and like His Son, the Prince of Peace (Isa 9:6). Thus here the term ‘sons of God’ would seem largely to indicate those who are declared as sharing the same aims and purposes as God, and as behaving as He does (compare Mat 5:45).
We thus see here an attitude completely contrary to that at Qumran. There all hope was for the war that would drive out their enemies and establish God’s people (themselves). They exulted in the idea. Their idea was peace for themselves and destruction for their enemy. But Jesus’ attitude is revealed as the very opposite of that. His people were to seek to make peace, both between God and man, and between man and man, applying it in the end to all men who would respond. And in general it would not be a very popular idea.
But where do we find the idea of ‘sons of God’ in the Old Testament, other, that is, than the bene elohim (the ‘sons of the elohim (God’) who are angels? And why should the term be specifically connected with peacemakers?
One place in the Old Testament where Israel are seen as the son of God is found in Exo 4:22, where Israel is depicted as His firstborn son, something which is in mind in Hos 11:1, which is in turn cited in Mat 2:15. But there the thought is of the singular ‘son’. Israel was there God’s corporate son. So if Jesus had had Exodus 4 in mind He could have used the singular ‘son’. On the other hand there are other places where Israel are described in terms of being His sons. The idea is, for example, found in Deu 14:1, ‘you are the children (LXX – ‘sons) of YHWH your God’, where it is an argument used for showing why they should not do undesirable things. A similar use is found in Hos 1:10 (compare 2Co 6:18) where the restored of Israel will be called ‘sons of the living God’ because they have been restored and are to be abundantly blessed in numbers as a result of their restoration to God, a verse which, in 2 Corinthians, is connected with their being set apart as pure and separated to God. All these examples demonstrate that the term ‘sons of God’ denotes a people of especial holiness and purity, and this might well be seen as going along with being peacemakers.
But the place where ‘a son’ is connected with peace making is in Isa 9:6. There the Son who is to be born will be the Prince of Peace. So Jesus’ point here may well be that those who are like the Son in being peacemakers will themselves be seen to be true ‘sons of God’, enjoying their sonship through Him (see Gal 4:4-7; Rom 8:9-17). And they will thus be identified as God’s sons in the everlasting Kingdom. (Compare Hos 1:10 which is spoken of the restoration of those who had previously gone astray).
We may thus summarise the seven beatitudes as indicating the attitude wrought in men by God as a result of His work in their hearts, an attitude required by Jesus to be continued in His disciples (and us). And this work that God has brought about in them is so that they will continue to be like this, and enjoy the present blessedness and future rewards that will certainly be theirs. They describe what His disciples have become through repentance and entry into the Kingly Rule of Heaven, and give them something by which they can measure the genuineness of their own salvation. And the result will be that as they keep their minds fixed on things above they will become more and more like this, with God more and more working in their hearts to will and to do of His good pleasure (Php 2:13), and as a result they will be truly blessed, both in the present and in the eternal Kingdom. And all this is in the light of what God has done within them through the Holy Spirit at work through Jesus (Mat 3:11) and because Jesus is saving them from their sins (Mat 1:21).
Fuente: Commentary Series on the Bible by Peter Pett
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; Psa 34:15; Mar 9:50; 2Ti 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, 1Pe 3:10-11; Isa 57:2.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 5:9. Blessed are the peace-makers Blessed are the peaceable, for they shall become the children of God. With respect to the term peaceable or peace-makers [ ], it is to be noted, that in Scripture , to make, or do, signifies a habit of mind, with its consequent actions. So by those who do good or evil, we understand good or bad men; and when St. Paul speaks of making prayer, Php 1:4 he means not to cause others to pray, but to pray ourselves. So the peace here spoken of ispersonal. It is the fruit of victory after successful conquests, through divine grace, over the inbred impurity of our nature. It is the peace and tranquillity of the soul; and itis an immediate disposition for the full accomplishment of regeneration, wherein, as St. Paul speaks, we shall be renewed by knowledge after the image of the Creator. See Heylin, Suicer’s Thesaurus under the word , and the note on 2Co 3:18. Other expositors suppose, that this beatitude refers not only to those who are of a peaceable disposition, but is opposed to men of hostile and warlike minds; and therefore they paraphrase it thus: “Warriors and conquerors, the disturbers of the peace of mankind, are by no means happy in their victories, nor they who love to involve others in quarrels for their own purpose; but they are happy, who, loving peace, promote it to the utmost of their power; they shall be called the children of God. Having rendered themselves like to God, by imitating his greatest perfection, they shall be acknowledged by him as his children, and admitted to a participation of his happiness; an honour, which those who take pleasure in war, however eminent they may be for courage, shall certainly miss, though it be the aim of their ambition; because they pursue it not by the godlike disposition of diffusing happiness, but by spreading desolation anddeath among their fellow-creatures: so that, having divested themselves of the nature of God, they have no title to be called his sons.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 5:9 . ] not the peaceful ( , Jas 3:17 , 2Ma 5:25 ; or , Sir 6:7 ), a meaning which does not appear even in Pollux, i. 41, 152 (Augustine thinks of the moral inner harmony; de Wette, on the contrary, of the inclination of the contemporaries of Jesus to war and tumult; Bleek reminds us of Jewish party hatred), but: the founders of peace (Xen. Hist. Gr . vi. 3. 4; Plut. Mor . p. 279 B; comp. Col 1:20 ; Pro 10:10 ), who as such minister to God’s good pleasure, who is the God of peace (Rom 16:20 ; 2Co 13:11 ), as Christ Himself was the highest Founder of peace (Luk 2:14 ; Joh 16:33 ; Eph 2:14 ff.).
.] again a characteristic designation of community in the future kingdom of the Messiah , so far, namely, as the participators in it have obtained the , a relation which begins with their reception into the kingdom; comp. on Luk 6:35 . If we import the conception of being loved by God (Kuinoel), or of resemblance to God (Paulus, de Wette), and the like, then we are not in harmony with the expression, and, contrary to the context, we identify it with the conception of the temporal Sonship of God, as it appears in John as a being begotten by God; in Paul, as adoption; see Joh 1:12 ; Joh 1:14 . Certainly this temporal Sonship is the moral premiss of that future one; but it is only the latter which can here be meant; comp. Rom 8:19 ; Rom 8:23 .
] What they are is designated as expressly recognised by the (honourable) name in question, by which they are called. That does not stand for , see Fritzsche on i. 16; Winer, p. 571 f. [E. T. 769]. Comp. Eur. Hec . 625: ; and Pflugk on the passage; Hom. Il . ii. 260; and Ngelsbach in loc .
REMARK.
In the beatitudes, Mat 5:3-9 , the various characteristic designations of the Messianic happiness ingeniously correspond to the various designations of the subject, so that in the first declaration, Mat 5:3 , the subject of the promise, the kingdom of the Messiah, is named expressly, and as a whole , and in the following it is always those individual sides of the happiness of this kingdom that are brought forward which correspond to the subjects designated. Thus, to those who mourn corresponds the state of being comforted; to the patient sufferers, who now allow themselves to be oppressed, the future condition of possession and mastership; to the hungry, that of being filled; to the merciful, the receiving of mercy; to the pure in heart, the seeing of God, of which no impure person is capable; to the founders of peace, the sonship of God, who Himself in His own Son has reconciled men to Himself, and to one another. Merely different beams of light from the same glory. At the close, after the seven independent beatitudes, in Mat 5:10 , which is the foundation and transition to the following direct address, the Messiah’s kingdom is once more expressly named, and as a whole , as in the beginning, Mat 5:3 . In this way Mat 5:3-10 form an ingenious and profound harmonious whole . To this unity and completeness belongs also the series of the subjects , which, taken together , set forth the whole position (Mat 5:3-5 ) and the whole endeavours and life (Mat 5:6-9 ) of the future member of the kingdom. For as to his position , he is full of lowly feeling (Mat 5:3 ), a bearer of suffering (Mat 5:4 ), in quiet patience (Mat 5:5 ). But as to his endeavours and life: full of fervour after moral perfection (Mat 5:6 ), he cherishes towards others the feeling of compassionate love (Mat 5:7 ), and by the purity of heart which he attains (Mat 5:8 ), his outward actions tend towards peace (Mat 5:9 ), whether he also suffer persecution (this by way of transition to Mat 5:11 ) for righteousness’ sake all springing from the one root, faith in his Lord.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1293
THE PEACE-MAKERS
Mat 5:9. Blessed are the peace-makers: for they shall be called the children of God.
RELIGION is altogether a practical thing: it has its foundation indeed in principles; but it has a superstructure of dispositions and actions, which are necessary both to its completion and utility. Nothing can be a stronger proof of this than the discourse before us: for, however we may suppose it designed to rectify mens notions respecting the nature of the Messiahs kingdom, and to explain the law in opposition to the false glosses of the Scribes and Pharisees, its direct tendency is to raise the standard of morality both in the hearts and lives of men. The beatitudes which we have already considered, refer principally to the exercises of the heart: that which we propose to notice at this time, relates to the conduct: and, as our blessed Lord has counted it worthy of such a conspicuous place in his discourse, we may be well assured that it deserves from us the most attentive consideration.
Let us then, as on former occasions, consider,
I.
The character here spoken of
The term which we translate peace-makers, may be understood, like those which have preceded it, as marking only a pacific temper and conduct [Note: Compare 1Jn 2:29; 1Jn 3:4. with the text, in the Greek.]. But in that view it will correspond very nearly with the meek, whose character has been already considered. We therefore take the word agreeably to the sense in which it is translated; and observe, that the peacemakers are they who are studious,
1.
To preserve peace where it is
[View them in the whole of their conduct, and they will be found following after the things which make for peace.
View them in the State. They are not like many who take upon them to condemn every thing which their governors do: no: they see the evil of a murmuring, discontented, turbulent, and seditious spirit: they are afraid to speak evil of dignities [Note: 2Pe 2:10.]: they bear in mind the command of God, Thou shalt not speak evil of the ruler of thy people [Note: Act 23:5.]: and, instead of exercising themselves in matters that are too high for them [Note: Psa 131:1.], and presuming to judge of measures without having one half the grounds of judgment before them, and meddling with those who are given to change [Note: Pro 24:21.], they are characterized as people quiet in the land [Note: Psa 35:20.].
View them in the Church. It is their constant endeavour so to walk as to give no offence in any thing, to cast no stumbling-block before any, but to edify all in faith and love. Many there are, so bigoted to their own sect or party, or so fond of some particular doctrines, that they can scarcely meet a brother or a sister without bringing forward their favourite opinions; and not at all concerned what perplexities they cause in the minds of individuals, or what divisions in the Church, provided they can but make proselytes, and increase their own party [Note: Tit 1:10-11.]. Such generally obtrude themselves wherever the Gospel is faithfully preached; and are but too successful in beguiling unstable souls, and in corrupting them from the simplicity that is in Christ [Note: 2Co 11:3.]. This they do in direct opposition to the command, Him that is weak in the faith receive ye, but not to doubtful disputations [Note: Rom 14:1.]. The peace-makers, on the contrary, will bear the infirmities of the weak [Note: Rom 15:1.]; will deny themselves many lawful things, rather than wound a tender conscience [Note: Rom 14:21. 1Co 8:13.]; and will become all things to all men [Note: 1Co 9:19-22.]: in short, they will do any thing, or forbear any thing, that they may keep the unity of the Spirit in the bond of peace [Note: Eph 4:3.].
View them in the family. Here they are conspicuous for their unremitting exercise of forbearance and love. They do not take offence at every trifle: and, instead of thwarting the little humours and peculiarities of those around them, they are happy to gratify them, and to win their affections by courtesy and condescension. They remember that wise proverb, Where no wood is, the fire goeth out; so where there is no tale-bearer, the strife ceaseth [Note: Pro 26:20.]: and, from a regard to this, they will not listen to tales and stories; much less will they contribute to the circulation of them. If constrained to hear one side of a question, they will suspend their judgment till they have heard the other: and will be studious to weaken, rather than confirm, the unfavourable impressions of the accusers mind. If a person seem determined to strive with them, they will rather yield their right, than maintain a controversy with him [Note: 1Co 6:7. See Gen 13:8-9.]. Their conduct in their families may be briefly summed up in those words of David, They keep their tongue from evil, and their lips from speaking guile: they depart from evil, and do good; they seek peace, and pursue it [Note: Psa 34:13-14. with 1Pe 3:8-11.].]
2.
To restore it where it is not
[They do not impertinently obtrude themselves on others, or interfere in concerns which belong not to them: they are aware that he who meddleth with strife belonging not to him, is like one who taketh a dog by the ears [Note: Pro 26:17.]. Yet, if they see an opportunity where they may properly interpose, they are willing, even at a considerable risk, to exert themselves to the utmost for the restoration of peace. If chosen, or permitted to arbitrate between parties, they will not undertake the office but in a spirit of love, and with an ardent longing to accomplish the desired end. In executing the office of an umpire, they guard against any undue bias; well knowing, that without the strictest impartiality they can never hope to bring over the contending parties to an acquiescence in their decisions. Having begun the good work, they will persevere in it, notwithstanding all the discouragements which they may meet with from the obstinacy of those whom they attempt to reconcile. The more blameworthy of the two will usually he found the more unreasonable and perverse [Note: Act 7:27.]: but they will patiently bear with much opposition, if by any means they may attain the great object of their wishes.]
In the exercise of this benevolent disposition, the are sure to find,
II.
The blessedness annexed to it
When it is said that they shall be called the children of God, we must understand, that,
1.
They shall be so in reality
[That this is the import of the expression, appears from the parallel passage in St. Johns Epistles; where, having represented believers as called the children of God, he immediately adds, Now are we the sons of God [Note: 1Jn 3:1-2.]: and to the same effect he speaks in his Gospel; To as many as believed, to them gave he power to become the sons of God [Note: Joh 1:12.]. Of course we must throughout all these beatitudes, guard against supposing that the reward annexed to the different dispositions is founded on any merit in man. The reward must always be considered as a reward of grace, and not as a debt [Note: Rom 4:4.]. It is not to be conceived that there should be such merit in making peace between our fellow-creatures, as that it should deserve such a reward at the hands of God. If we only bear this in mind, we need not be afraid of expecting all the honour which God here promises to the peaceful man. It is taken for granted, that, in our offices of love to man, we are actuated by a sense of love to God: and that, whilst we labour to promote peace amongst our brethren, we are careful to have peace maintained between God and our own souls by the blood of Christ. Then shall we be sons and daughters of the Lord Almighty [Note: 2Co 6:18.]: yea, we shall have a name given to us better than of sons and of daughters [Note: Isa 56:5.]. Together with this relation to God, the peace-makers shall possess all the exalted privileges connected with it: being sons, they shall be heirs; heirs of God, and joint-heirs with Christ [Note: Rom 8:17.]. It does not indeed fully appear what they shall hereafter be: but this we know, that when they shall see their heavenly Father, they shall be like him; for they shall see him as he is [Note: 1Jn 3:2.].]
2.
They shall be reputed such by their fellow-creatures
[It is true, that the world at large are not very ready to acknowledge the excellencies of believers, or to allow their claims of relationship to God. But there is something in a peaceful spirit, which carries its own evidence along with it, and constrains the beholder to do it homage. St. Paul particularly notices this; and declares, that he who acts under its influence for the honour of Christ, is both accepted of God, and approved of men [Note: Rom 14:18-19.]. We know indeed that the enmity of the human heart against God is such, as to instigate men to persecute even unto death the very persons whom in their consciences they cannot but admire. We therefore do not mean to say that the peace-makers shall meet with no hostility from men; (for our blessed Lord and his Apostles were all crucified or slain:) but that the proper tendency of their conduct is, to conciliate the regard of men, and to impress them with the idea, that they are actuated by the grace of God, and honoured with his peculiar favour.
Surely this blessedness is worthy of our pursuit. To be Children of the Most High God is the great object to which we should continually aspire: and to approve ourselves such to others is also most desirable; because we shall thereby silence the ignorance of foolish men, and constrain them to glorify our Father which is in heaven.]
Let me, in conclusion, urge you to seek this blessed character
[Think how happy you will be in the possession of it. The fruit of righteousness is sown in peace of them that make peace [Note: Jam 3:18.]. It is not possible to engage much in such labours of love, without having our own souls refreshed and comforted with the heavenly employment. The sacred oil which you pour on the heads of others, will regale you with its odours; and the dews of divine grace, which, through your instrumentality, descend on others, shall enrich and fertilize your own souls [Note: Psa 133:1-3.].
Consider further, how serviceable you will be in your day and generation. As one litigious or contentious person may be the means of producing incalculable evils to the Church and to society; (for a little fire is sufficient to destroy a whole town [Note: Jam 3:5.];) so one pious, discreet, and active peace-maker may extinguish flames, which might have spread desolation and misery all around. See an instance of this in Abigail, who, by her seasonable interposition, restrained the wrath of David, and saved the lives of Nabal and all his family [Note: 1Sa 25:18-31.]. Thus may you confer blessings on all around you, and heap blessings also on your own heads [Note: 1Sa 25:32-33.].
Lastly, consider what a recompence awaits you in the eternal world. There shall this promise be fulfilled to you in its utmost extent.
Cultivate then this amiable disposition, that you may be sons of God, without rebuke, and shine as lights in a benighted world [Note: Php 2:14-15.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
9 Blessed are the peacemakers: for they shall be called the children of God.
Ver. 9. Blessed are the peacemakers ] There are those who, like salamanders, live always in the fire, and, like trouts, love to swim against the stream; that, with Phocion, think it a goodly thing to dissent from others; and, like Samson’s foxes, or Solomon’s fool, carry about and cast abroad firebrands, as if the world were made of nothing but discords, as Democritus imagined. But as St. John speaks in another case, these are “not of the Father, but of the world,” 1Jn 2:16 . He maketh great reckoning of a meek and quiet mind, 1Pe 3:4 , because it is like to his own mind, which is never stirred nor moved, but remaineth still the same to all eternity. He loves those that keep the staff of binders unbroken, Zec 11:7 ; Zec 11:14 ; that hold the “unity of the Spirit,” and advance the bond of peace among others as much as may be, Eph 4:3 . The wicked are apt (as dogs) to intertear and worry one another: and although there be not a disagreement in hell (being but the place of retribution, and not of action), yet on earth there is no peace among the workers of iniquity, that are trotting apace towards hell by their contentions, Rom 2:8 . But what pity is it that Abraham and Lot should fall out! that two Israelites should be at strife amid the Egyptians! that John’s disciples should join with Pharisees against Jesus! Mat 9:14 ; that Corinthians (for their contentions) should “be as carnal, and walk as men!” 1Co 3:3 ; that Lutherans and Calvinists should be at such deadly feud! Still Satan is thus busy, and Christians are thus malicious, that, as if they wanted enemies, they fly in one another’s faces. There was no noise heard in setting up the temple: in Lebanon there was, but not in Zion. Whatever tumults there are abroad, it is fit there should be all quietness and concord in the Church. Now therefore, although it be, for the most part, a thankless office (with men) to interpose, and seek to take up strife, to piece those again that are gone aside and asunder, and to sound an irenicum; yet do it for God’s sake, and that ye may (as ye shall be after awhile) be called and counted, not meddlers and busybodies, but the sons of God. Tell them that jar and jangle (upon mistakes for most part, or matters of no great moment) that it is the glory of a man to pass by an infirmity, and that in these ignoble quarrels every man should be a law to himself, as the Thracians were ( ), and not brother to go to law with brother because he treads upon his grass, or some such poor business, ubi et vincere inglorium est, el atteri sordidum. (Tacit.) Now “therefore there is utterly a fault ( ) among you, because ye go to law one with another,” saith the apostle, 1Co 6:7 . Not but that the course is lawful, where the occasion is weighty and the mind not vindictive. But the apostle disgraceth (in that text) revenge of injuries, by a word that signifieth disgrace or loss of victory. And a little before, “I speak to your shame,” saith he; “is it so, that there is not a wise man among you?” no, not one that shall be able to judge between his brethren and compromise the quarrel? Servius Sulpitius (that heathen lawyer) shall rise up in judgment against us, Quippe qui ad facilitatem, aequitatemque omnia contulit, neque constituere litium actiones, quam controversias tollere maluit, as Cicero testifieth. (Cicer. Philippic. 9.) Concedamus de iure, saith one, ut careamus lite: and, ut habeas quietum tempus, perde aliquid. Lose something for a quiet life, was a common proverb, as now among us so of old among the Carthaginians, as St Austin showeth. It were happy surely, if now, as of old, the multitude of believers were , , of one heart and of one soul, Act 4:32 . And, as in one very ancient Greek copy it is added, that there was not one controversy or contention found among them, . (Beza ex Beds.)
For they shall be called the children of God ] They shall both be, and be said to be, both counted and called, have both the name and the note, the comfort and the credit of the children of God. And if any atheist shall object: What so great honour is that? “Behold,” saith St John, “what manner of love the Father hath bestowed upon us, that we should be called the sons of God,” 1Jn 3:1 . It was something to be called the son of Pharaoh’s daughter, Heb 11:24 , to be son-in-law to the king, with David, to be heir to the crown, with Solomon: but far more, that God should say of him, “I will be his Father, and he shall be my son; and I will establish his kingdom,” 2Sa 7:14 . This is the happy effect of faith; for to them that believe on his name, gave he power and privilege to become the sons of God ( ), Joh 1:12 . Now, faith ever works by love, and love covereth a multitude of sins, 1Pe 4:8 , not by any merit or expiation with God, but by seeking and settling peace among men. And this is as sure and as sweet a sign of a son of the God of peace, as the party coloured coats were anciently of the king’s children, 2Sa 13:18 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9. ] More than ‘ the peaceful ’ (‘pacifici,’ Vulg.). It is doubtful whether the word ever has this meaning. Thus Euthymius, mostly after Chrysostom: , , . But even thus we do not seem to reach the full meaning, which probably is, “ they that work peace; ” not confining the reference to the reconciliation of persons at variance: see note on Jas 3:18 ; and, for the more special meaning, Xen. in reff.
] implies the reality, as in Mat 5:19 ; shall (not only be, but also) be called, i.e. recognized, in the highest sense, both generally, and by the Highest Himself, as such. Cf. Maldonatus: ‘plus etiam quiddam mihi videtur vocari quam esse significare: nempe ita aliquid esse, ut appareat, ut omnium ore celebretur.’ Let it ever be remembered, according to the order of these beatitudes, and the assertion of Jas 3:17 , that the wisdom from above is , , implying no compromise with evil. And it is in the working out of this that Luk 12:51 is especially true.
Fuente: Henry Alford’s Greek Testament
Mat 5:9 . : not merely those who have peace in their own souls through purity (Augustine), or the peace-loving (Grotius, Wetstein), but the active heroic promoters of peace in a world full of alienation, party passion, and strife. Their efforts largely consist in keeping aloof from sectional strifes and the passions which beget them, and living tranquilly for and in the whole. Such men have few friends. Christ, the ideal peace-maker, was alone in a time given up to sectarian division. But they have their compensation . God owns the disowned and distrusted as His sons. They shall be called because they are . They shall be called at the great consummation; nay, even before that, in after generations, when party strifes and passions have ceased, and men have come to see who were the true friends of the Divine interest in an evil time.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Mat 5:9
9″Blessed are the peacemakers, for they shall be called sons of God.”
Mat 5:9 “peacemakers” This compound word appears only here. It refers to reconciliation between God and humanity, which results in peace between persons. However, this is not a peace at any price, but peace through repentance and faith (cf. Mar 1:15; Act 3:16; Act 3:19; Act 20:21; Rom 5:1). God has not changed, humanity has (i.e., Genesis 3; Rom 3:9-19; Gal 3:22), but in Christ the original mindset has been restored.
SPECIAL TOPIC: PEACE AND WAR
“sons of God” In the OT this phrase usually referred to angels. It is a Hebrew idiom reflecting God’s character. The goal of Christianity is Christlikeness (cf. Rom 8:28-29; Gal 4:19), which is the restoration of the image of God in mankind lost in the Fall of Genesis 3. See Special Topic at Mat 27:54.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
peacemakers. Compare Psa 133:1. Greek. eirenopoios. Occurs only here.
children = sons. Greek. huios.
Fuente: Companion Bible Notes, Appendices and Graphics
9. ] More than the peaceful (pacifici, Vulg.). It is doubtful whether the word ever has this meaning. Thus Euthymius, mostly after Chrysostom: , , . But even thus we do not seem to reach the full meaning, which probably is, they that work peace; not confining the reference to the reconciliation of persons at variance: see note on Jam 3:18; and, for the more special meaning, Xen. in reff.
] implies the reality, as in Mat 5:19; shall (not only be, but also) be called, i.e. recognized, in the highest sense, both generally, and by the Highest Himself, as such. Cf. Maldonatus: plus etiam quiddam mihi videtur vocari quam esse significare: nempe ita aliquid esse, ut appareat, ut omnium ore celebretur. Let it ever be remembered, according to the order of these beatitudes, and the assertion of Jam 3:17, that the wisdom from above is , , implying no compromise with evil. And it is in the working out of this that Luk 12:51 is especially true.
Fuente: The Greek Testament
Mat 5:9. , peacemakers) They who make all lawful peace between those who are at variance, at discord, or at war.-, sons) How great is this dignity!-, of God) who is the God of peace.-, shall be called) i.e., shall be in name and in reality.
Fuente: Gnomon of the New Testament
are: 1Ch 12:17, Psa 34:12, Psa 120:6, Psa 122:6-8, Act 7:26, Rom 12:18, Rom 14:1-7, Rom 14:17-19, 1Co 6:6, 2Co 5:20, 2Co 13:11, Gal 5:22, Eph 4:1, Phi 2:1-3, Phi 4:2, Col 3:13, 2Ti 2:22-24, Heb 12:14, Jam 1:19, Jam 1:20, Jam 3:16-18
for: Mat 5:45, Mat 5:48, Psa 82:6, Psa 82:7, Luk 6:35, Luk 20:36, Eph 5:1, Eph 5:2, Phi 2:15, Phi 2:16, 1Pe 1:14-16
Reciprocal: Gen 13:8 – Let Job 25:2 – he maketh Psa 34:14 – seek Psa 120:7 – for peace Pro 12:20 – but Pro 15:18 – he Zec 8:16 – execute the judgment of truth and peace Rom 14:19 – follow Jam 3:18 – the fruit 1Pe 3:11 – seek
Fuente: The Treasury of Scripture Knowledge
PEACE AND PEACEMAKERS
Blessed are the peacemakers: for they shall be called the children of God.
Mat 5:9
The Lord Jesus is the Prince of Peace, because wherever He comes He makes people love peace, seek peace, and keep the peace. If He comes into your soul and reigns there, He will be sure to do two things: (a) He will give you peace; (b) He will set you trying to make peace. He wants all His disciples to be peacemakers. Then,
I. Be at peace.Nobody can make peace until he has found peacepeace with God. All are at enmity with God so long as they force their will against His. Christ brings peace by constraining our wills and removing enmity.
II. Be peaceable.Be peaceably disposed. With all our getting, let us get a peaceable disposition. It is one of mans very best possessions. As much as lieth in you, live peaceably with all men. Remember (a) the Christian grace of bearing; not returning evil for evil; and (b) the restraint of passion. Stop, and cool.
III. Be peacemakers.Help others to peace. How can we make peace? Try in home, workshop, society. Be ready to give up for the sake of peace. Peacemakers are children of God, because they are like Him Who is our Peace.
Illustration
(1) We are professedly a Christian nation, and the preservation of peace and the promotion of a peaceable spirit are qualities which should preeminently distinguish those who desire humbly and sincerely to follow in the footsteps of the Prince of Peace. If there is one doctrine more than another which the Gospel of Christ has brought to light, it is that of the universal brotherhood of mankind irrespective of race. Henceforth there was to be no difference of race or nationality; there was to be one common brotherhood, owning one common Father. In these circumstances there can be no hesitation in saying that what is called the warlike spirit is wholly opposed to the spirit of the Gospel. The horrors of modern warfare are unspeakable, and who can wonder that the sceptic should point the finger of scorn at Christian nations which encourage it.
(2) John Bunyans last long ride, in which he caught a chill and died, was undertaken to try and reconcile a father and son.
(3) At the field of Waterloo there is a great bronzed lion with a wide opened mouth. It is a suggestion of all-devouring war. But the swallows, in the season, make their nests quite fearlessly in the open mouth. Peace is a beautiful and expressive word. It is the heavenliest that human lips ever frame.
Fuente: Church Pulpit Commentary
5:9
Every statement of scripture must be understood in harmony with others on the same subject for the words of inspiration do not contradict each other. Jas 3:17 says the wisdom from above is first pure then peaceable, and Paul in Rom 12:18 commands us to live at peace with all men “if possible.” The verse here means that disciples are to make every scriptural effort to be at peace with each other, and also to bring about a peaceable settlement between others who are at variance. Such will be called the children of God because He deals with mankind on that principle.
Fuente: Combined Bible Commentary
Blessed are the peacemakers: for they shall be called the children of God.
[Blessed are the peacemakers.] Making peace between neighbours is numbered among those things which bring forth good fruit in this life, and benefit in the life to come.
Fuente: Lightfoot Commentary Gospels
Mat 5:9. The peacemakers. Not simply the peaceful, but those who reconcile others. However understood by Christs hearers, we must refer it to those who proclaim and further the Gospel of peace, which alone makes men truly at peace with one another by making them at peace with God. In most kingdoms those who make war stand highest, but in the Messiahs kingdom, the crowning beatitude respects those who make peace.
They shall be called sons of God; recognized as sons, i.e., children of full age. This acknowledgment is the reward freely given of God to those doing His work of peacemaking.
Mat 5:10 speaks of the blessedness of the citizens of the kingdom of heaven, as opposed by the world, and the same idea is repeated in Mat 5:11-12, addressed to the disciples directly. Then follows a declaration of their office in blessing the world. This variation in the thought leads most to reckon the beatitudes as seven in number, closing with Mat 5:9.
Fuente: A Popular Commentary on the New Testament
Observe, 1. The connection between peace and puity; purity of heart and peaceableness of life accompany one another. There is no inward purity where there is not an endeavour after outward peace.
2. The duty exhorted to, namely, to love peace, and to labour after peace; to love it ourselves, and to promote it amongst others; to be not only peaceable, but peace-makers.
Note, 3. The title of honour that is here put upon such as are of this peaceable and peace-making temper; they shall be dignified and honoured with the privileges of God’s children, namely, grace here, and glory hereafter.
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 5:9. The peace-makers Those who are themselves of a peaceable temper, and endeavour to promote peace in others: who study to be quiet, and, as much as in them lieth, to live peaceably with all men: who are so far from sowing the seeds of discord between any of their fellow-creatures, that they both studiously avoid contention themselves, and labour to extinguish it wherever it prevails, laying themselves out to heal the differences of brethren and neighbours, to reconcile contending parties, and to restore peace wherever it is broken, as well as to preserve it where it is. They shall be called the children of God That is, they are and shall be owned by God as his genuine children, by reason of their great likeness to him: for he is the God of peace and love, and is in Christ reconciling the world to himself not imputing their trespasses to them. And, being his children, they are his heirs, heirs of God and joint heirs with Christ; and, as they suffer with him, so shall they be glorified together. They shall, in due time, be children of the resurrection, shall receive the adoption, the public declaration and manifestation of their adoption, and the glorious fruit of it, viz., the redemption of their bodies from death and corruption.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
"Peacemakers" likewise replicate the work of the Prince of Peace (Isa 9:6-7). Jesus through His life and ministry made peace between God and man, and between man and man. Isaiah predicted this of Messiah (Isa 52:7). The true disciples of Jesus make peace as we herald the gospel that brings people into a peaceful relationship with God and with one another.
People who seek to make peace behave as true sons of God. God called Israel His "son" (Deu 14:1; Hos 1:10), and He charged the Israelites with bringing their Gentile neighbors into peaceful relationship with Himself (Exo 19:5-6). Whereas Israel failed largely in her calling, the Son of God, Messiah, succeeded completely. Those who follow Christ faithfully will demonstrate concern for the peace of humanity by leading people to Him.