So this morning what we're going
to do is we're going to continue the Blessed of God series of
messages taken from that first section of Christ's Sermon on
the Mountain in Matthew chapter 5, verses that are commonly referred
to as the Beatitudes. And today's sermon, being the
fourth of this series, is cleverly titled Blessed of God part four. I'm kind of running out of creativity
on the titles there, but we'll We'll resume our verse-by-verse
study here in Matthew 5, where I left off the last time, beginning
with verse 7. But if you would, let's start
back at verse 1 in Matthew 5 and begin our reading there, where
it says, And seeing the multitudes, he, Christ, went up into a mountain,
and when he was set, his disciples came unto him, and he opened
his mouth, and he taught them, saying, Blessed are the poor
in spirit, for theirs is the kingdom of heaven. Now that same
pattern, it begins right here in verse 3, we've already seen.
It's repeated as we go forward through the rest of these verses
called the Beatitudes. You'll notice that in each verse,
first Christ sets forth a characteristic or a quality which applies in
some measure to some degree to each and every one who is supremely
or eternally blessed of God. He describes them as the poor
in spirit, they that mourn and so on. And then secondly, each
verse concludes with Christ's description of some aspect of
their eternal blessedness. For example, theirs is the kingdom
of heaven, they shall be comforted, they shall be filled, and so
on. So, before we continue, I want to briefly remind you of some
facts that guide our understanding of these verses. I've elaborated
on these extensively, I know, in the previous messages of this
series, so today I'll just try to be a little more succinct
in reviewing just these three underlying principles. The first
one being that the blessed, spoken of here in this context, it includes
those who are made blessed in the righteousness of the Son.
That is, they're the redeemed, justified by the blood of Christ
at the cross of Calvary, their eternal blessedness, see, has
been secured based upon the merit of His finished work, His perfect
satisfaction of God's justice in His obedient life and death,
His righteousness. That's what the scripture calls
it. That, the merit of it being imputed or charged, reckoned
to each and every one of these that are called the blessed of
God. As we've reviewed in each of these sermons in Romans 4,
6, even as David also describeth the blessedness of the man unto
whom God imputeth righteousness without works, that is, with
no contribution from or through the center, a work that's totally
done outside of the one that's being blessed. All right. And
then B, It's these blessed ones spoken of, they are also those
in this context who have already been brought to spiritual life
so that they can relate to and they can experience in some measure
that which is being described, being poor in spirit, being they
that mourn and so on. Now the second principle being
that these characteristics as we've reviewed in the past They're
not set forth as things we should strive to do in order to be blessed
of God. In other words, we don't strive
to be poor in spirit. We don't strive to be among those
that mourn, but rather he's describing here things that are found to
be true of those who are the blessed of God's because they've
been blessed. You say they are. They're the
ones they're the ones that are poor in spirit, not in order
to be blessed because they've been blessed. And then thirdly,
we we've reviewed previously how if we properly understand
each of Christ's descriptions of the eternally blessed of God,
we're going to see it in light of the whole of Scripture, what
it tells us about the blessed of God, that its meaning is one
that must be applied and that it can only be applied to those
who have been redeemed by Christ at the cross of Calvary and have
then been given life in each generation to look to Him and
Him alone. Now with those guiding principles,
let's pick back up on our reading here in verse 7 where we left
off previously. There it says, blessed are the
merciful for they shall obtain mercy. Blessed are the pure in
heart for they shall see God. Blessed are the peacemakers for
they shall be called the children of God. Now let's look at this
verse by verse, starting back with verse 7. Blessed are the
merciful, for they shall obtain mercy. Hear that word merciful
and mercy. It has reference to being or
showing pity or compassion. So then those who obtain mercy,
blessed are the merciful for they shall obtain mercy. That
is those who experience compassion or pity. You see, it's noteworthy
that the Greek word here for merciful, it's not the same word
as is translated merciful back in Luke 18, which we had studied
in a previous message. There in Luke 18, in the parable
of the Pharisee and the publican, remember the justified publican's
prayer was simply God being merciful to me, a sinner. There, the word
merciful means to be propitious. That is, God show me unmerited
favor. based upon satisfaction being
made by Christ to God's justice so that it would appease the
very wrath of God. That's propitiation. And we know
that no mere human can accomplish a propitiation before God. But
he's talking about some here who are merciful and it is a
different word than the one used by the publican in his prayer.
You see, only the God-man can satisfy the holy demands of God's
uncompromising justice in propitiation. It took a God-man, see, who shed
blood was of infinite value. I think it's also interesting,
you'll see this in both verse 7 here and the next two verses,
we see this word shall, and that's interesting also. It says, blessed
are the merciful for they shall obtain mercy. You know, sometimes
when we use the word shall and even in scripture, it's used
to it carries the connotation of something that takes place
in the future. It shall happen, so to speak. But in this context,
they shall obtain mercy. It's a declaration of the certainty
of something. You know, God uses that throughout
his word. He he often says, I will. or I shall, or they will, and
they shall. And when he does that, he's not,
in those circumstances and here, he's not denoting the time of
the event, but rather he's describing its certainty. And that's the
case here. They shall obtain mercy. Now we know that the only certain
obtaining or experiencing of the compassion or the pity or
mercy from God as it's spoken of here, that's of an eternal
nature. That is, that could be applied
exclusively to these here who are called the eternally blessed
of God. That it's that kindness or compassion,
mercy, that's found where? In the mercy seat. Okay. in the propitiatory work of Christ
at the cross. Now, as with the previous verses
that we've studied here, the description, the merciful, blessed
are the merciful, it doesn't describe a moral virtue, but
it rather describes the fruit and the effect of that which
Christ merited for those for whom he lived and died. In the
context we readily see then that this can't be speaking of just
a general sense of mercy or pity or compassion that men of all
sorts of religious persuasions manifest, but rather that mercy,
that compassion that only the eternally blessed of God manifests. Now, knowing that, I believe
that this refers to the mercy or compassion that flows to others
from believers as they participate in the ministry of the gospel.
That is a ministry that's designed to communicate to others where
eternal mercy is to be found. Communicating to others see their
desperate need for the pure, untainted mercy of God in Christ,
for salvation conditioned on him and him alone, for righteousness
as we read that's imputed without works. In short, I believe the
blessed of God then are merciful as they participate in the ministry
of the gospel, the gospel, the gospel, the message that's distinguished
from all counterfeits in that therein is the righteousness
of God revealed, Romans 117. So these who are called the merciful,
they are privileged to serve as ambassadors of Christ. to
promote to others the basis or the ground for the very application
of that very mercy of God that the eternally blessed are privileged
to behold in Christ, a mercy that they uniquely obtain, that
they uniquely experience. That same mercy, see, is extended
to others in acts of compassion or mercy as we faithfully declare
the good tidings of the gospel. of how God is eternally merciful
to sinners in Christ and in Him alone. You know, like me, some
of you may have heard it said or experienced that if a man
truly loves a woman and she truly loves him, they are compelled
to express it in some way. They've fallen in love, see,
and particularly at the beginning of that, there's something that's
so different. They have this new relationship.
And this expression of love is not something they then have
to strive to demonstrate. Rather, it's a natural outcropping
of this special newfound affection they have. Well, I think in a
similar fashion, these that are blessed of God, they've been
brought into a new relationship. As Paul wrote in 2 Corinthians
5.11, knowing therefore the terror of the Lord, we persuade men. Now, the question is, can we
who have seen our hope in Christ and his finished work at the
cross, can we really do any other? I mean, if we're really convinced
that the gospel wherein Christ's righteousness is revealed as
the only way that justification before God comes by way of righteousness
imputed and no other way, then can we live in a world where
we're surrounded on every hand by sincere, religious, often
moral folks, folks that we deeply care about in particular, but
who we know are merely going along on the broad way that leads
to destruction, a religious way, but it's a broad way that leads
to destruction. Can we know that and not, in
an act of compassion and mercy, actively seek to persuade them
otherwise? Now, we know that only God, only
God can give them spiritual life to see what we see. But we also
know that he has determined to use the means of his gospel.
The latter part of 1 Corinthians 121 reads, it pleased God by
the foolishness of preaching to save them that believe. God,
who ordains and determines the end from the beginning, Isaiah
46, 10, He also ordains the means. And knowing this, can we then
not be about His business, in support of the ministry of reconciliation? That is, declaring to men how
sinners are reconciled unto God, based solely upon the righteousness
of God in Christ being imputed, are reckoned to them. I believe
that's the nature of being merciful that's attributed here to the
redeemed, the regenerated, these that are called eternally blessed
of God. In other words, it's that which
is an inevitable result and effect, at least in some degree, from
having obtained or experienced the mercy of God in Christ. Now,
like all graces and gifts, we need to cultivate this. Listen,
just as sure as my little granddaughter, Mary James, is a newborn infant. She feeds and she grows. So all
who are born spiritually, the children of God, they get fed
spiritually and thereby they grow. And you see where there's
life, there will be growth in grace. And I encourage us all
to seek to grow as servants in serving Christ in this way. in
supporting the gospel as conduits of mercy. You know, when I pause
to think, and I'm sure many of you can identify with this, of
what great mercy has been bestowed upon me, I'm ashamed that I'm
not more engaged in sharing the gospel and in supporting the
ministry of the gospel in whatever capacity I'm able to as a functioning
member of this body, the body of Christ. You see, that is our
reasonable service. Knowing, here we are walking
around this earth surrounded by those who remain deceived
in the religion of this world, the religion of works. You know,
resting in a false refuge, merely but content and happy and fooled. A refuge wherein they perceive
that salvation is conditioned in some way, at least to some
degree, on that which proceeds from them. Whether they're resting
on a decision, on perceiving themselves to be less obstinate,
more pliable than others, on their willingness to receive
Jesus into their lives, or even if they think their faith appropriates
what Christ did for them. You see, that is very subtle,
but that's a condition as well. If they find something of merit,
whatever it is, that identifies such a person as not having yet
obtained mercy. and they're heading down a broad
road that leads to eternal destruction. Well, the good news is, as in
most of those things, it would cause us to be ashamed as it
pertains to our relationship in Christ. There's always a silver
lining, I think, for the believer. In my meager efforts to support
the ministry, here's the silver lining. I can rejoice in knowing
that even this concern is a fruit of God the Holy Spirit. I'm speaking
of the God-given compassion, the merciful concern toward others
that Christ says is true of the blessed of God, that is, those
who have experienced or obtained mercy in Christ. Now, we have
to be careful here. I'm not just referring to a concern
for the eternal welfare of others because men in religion, multitudes,
in all sorts of religions, they actually exhibit that same sort
of concern. You see, if they're convinced
of a way, the Bible says that there's a way that seems right
to men. That's speaking of a way of salvation. But the end thereof is destruction.
Well, if you care about someone, you think you have a way, it's
going to flow from you. That message, you're going to
try to tell them how they, too, might be among those who are
the blessed of God. But see, we have to, so we have
to qualify that. I'm talking about a desire to
spread the one unique message of the gospel. For therein, see,
is revealed the only means of mercy. So it's not just a concern,
but it's a concern that's coupled with the truth of how God saves
sinners. They see there. You see, it has
to be that that's coupled with resting in, relying on, banking
on that propitious work of the Savior. That is the righteousness
of God in Christ and that alone. Now, I can see that this being
merciful, blessed are the merciful, this compassion towards others,
it may be broader than this one explanation I've zeroed in on.
But I am confident that whatever else it may include, It will
likewise, it will reflect an extension of mercy and compassion
that can only be attributed to the one who has been redeemed
and given faith to behold God's mercy in the mercy seat. That
is to see the unmerited favor of God. on them, applied to them
based upon satisfaction. Satisfaction made by the Lord
Jesus Christ and his vicarious, his substitutionary life and
death on the cross of Calvary. Turn with me a moment to Titus
chapter 3. Titus 3. Paul is writing to Titus here.
I'll give you a moment there to turn. And in verse 3, We'll
pick up there where he writes, for we ourselves also were sometimes
foolish, disobedient, deceived, serving diverse lusts and pleasures,
living in malice and envy, hateful and hating one another. And then
in verse four, he says, but after that, the kindness and love of
God, our savior, that kindness and love now speaking of this
mercy and compassion and pity. After that, the kindness of the
love of God our Savior toward man appeared, listen, not by
works of righteousness, which we have done, but according to
his mercy. And by the way, that word mercy
is the exact same word that's found in Matthew 5, 8, meaning
that compassion By, according to His mercy, He saved us. And
this salvation there is speaking of, is He saving us out of that
lost state of darkness. Here is what He's talking about.
And we know that as it says, He saved us by the washing of
regeneration and renewing of the Holy Ghost. Now, this kindness
and love of God our Savior toward man appeared, verse 6, which
He shed on us abundantly through Jesus Christ our Savior. That
being justified by His grace, we should be made heirs. Righteousness
without works. Heirs according to the hope of
eternal life. Now keep your finger there on
Titus 3 and I want you to keep this passage in mind as we look
at the next verse, verse 8 of Matthew chapter 5. It reads, blessed are the pure
in heart for they shall see God. There are several different Greek
words also used in the New Testament that are translated pure. Oftentimes,
pure is, as we would commonly think of it, is being holy or
uncontaminated or undefiled. Pure from defilement. That's
the way Christ is often spoken of in the Scriptures. But here
in this text, blessed are the pure in their heart, in heart,
It's a different word. This word here speaks of a cleansing. Now consider what we just read
in Titus 3, 5 again about how God's mercy or compassion appeared. It said it's not by works of
righteousness we have done. I believe that refers to any
idea of a righteousness that proceeds from us. Whether we
like the Pharisee pray, but I think God is really yours. If we think
it's one that's working through us or in us, OK, he's saying
now it's not by works of righteousness that we have done that we've
been unable to do. But it's according to his mercy,
he saved us by the washing of regeneration and the renewing
of the Holy Ghost. Now, clearly, if we found within
us what some would call righteousness, so as to mean a purity or a holiness,
as in the perfect and pure nature of Christ Himself residing within,
as has been alleged by some, then we'd have no need for the
Holy Spirit to renew us. You see, that which is perfect
doesn't need any renewing. Well, back in Matthew 5, 8, the
pure in heart refers to those who also obtain mercy. That's the aspect of their eternal
blessing that's mentioned there by Christ. It's those who, according
to His mercy, as we just read in Titus 3, are saved out of
darkness by having their hearts, their minds, their affections,
their wills cleansed. They are the pure in heart. Now
turn with me to John chapter 15. I want you to look at the
passage there at the beginning of that chapter. John chapter
15. Christ is talking here in John
15 to his disciples. And in verse 1 he says, I am
the true vine, and my father is the husbandman. Every branch
in me that beareth not fruit, he taketh away. And every branch
that beareth fruit, he purgeth it. that it may bring forth more
fruit. Now look at verse three, ye are
clean through the word which I have spoken unto you. Abide
in me and I in you. Christ is speaking here to his
disciples and first note he speaks of purging those who are in him,
the branches. That word often purging is often
translated pruning but the word that says purgeth, it really
comes from the exact same word that's translated as pure back
in Matthew 5. It's the one that carries that
connotation of a cleansing. Then note there in verse 3 of
John 15, Christ says ye are clean through the word. This word clean
is also the same, same word or comes from the same word as the
pure of heart spoken of in Matthew 5. So the word, he says, they
are made clean through the word that he had spoken. The word
through which they are cleansed is the good news Christ had delivered
to them. It's the gospel itself wherein
the righteousness of God is revealed. When Christ says they're clean
through the word, he's referring to the instrumental means of
regeneration. The word outwardly preached by
him as an instrument. Not it being the efficacy, but
it being the instrument by which their hearts are cleansed. That
is, their minds, their affections, and their wills are affected.
They enter into it. Here in John 15, Christ mentions
this purging or pruning that takes place for a believer. And
it's if he stops and he says, when he says, but now you are
clean, it's like he's saying, but listen, you're already clean
through the Word. OK, so he's talking about two
different. He's talking about an ongoing
cleansing, a purging. OK, but he's talking about you've
been made clean through the word. That is, your consciences have
been affected. I think he is stating that you're
cleansed in your heart, you're pure in heart by this washing
of regeneration, the instrument. And I want to make sure you you
remember what that word means. It's speaking of a cleansing.
You're not made undefiled, uncontaminated. OK. by the washing of regeneration. It's the instrument being the
word of reconciliation, the gospel itself. And thereby, by the gospel,
your conscience is purged. Same words that's used in Hebrews
9. It's purged from dead works to
serve the living God. That means the real McCoy, the
living God, the one that's distinguished between the God of your imagination
that all of us, naturally, would ascribe to or have concepts of
apart from the miraculous work of God the Holy Spirit in teaching
us otherwise. It's distinguished, see, from
the counterfeits. It's the one who's appeased.
It's the God who's appeased and satisfied by Christ's person
and work, his blood, and by that alone. A person's conscience,
see, remains defiled. unclean as long as they're spiritually
dead, without any life spiritually, void of spiritual senses with
which to see spiritually, with which to hear spiritually, and
which to spiritually or effectually understand with the heart God's
Word, His Gospel. You know, Christ said, I speak
in parables because seeing, they see with the physical eyes, they
see not. And hearing, they hear with the
physical ear, but spiritually they hear not. That's what we're
talking about. That is, see, the defiled, the
unclean or the impure in heart, they've yet to be delivered out
of their darkness. And consequently, they remain
deceived in thinking themselves to be accepted by God. based
upon something other than or in addition to the blood or imputed
righteousness of Christ. And that's called unrighteousness. As Hebrews 9.14 reads, how much
more shall the blood of Christ, who through the eternal spirit
offered himself without spot to God. Now that speaks of the
uncontaminated, undefiled holiness of Christ. He offered himself
in that kind of purity. How much more shall that blood
purge your conscience from dead works to serve the living God? Now, any whose conscience has
been so purged from dead works, they are among the pure in heart
spoken of in Matthew 5.8. The Bible teaches that the natural
hearts of men are desperately wicked and that none, listen,
including believers, are free from the presence of sin. But
those who are justified from all sin and are clean through
the word. That is, through the gospel they
discover it. Having heard the gospel, they're
brought by the power of God to submit to it, to rest in a free
and a full redemption in Christ, based upon the imputation of
His righteousness to them. They have a sentence pronounced
on them, that their sins are forgiven, based upon the spotless
offering of their Savior, of their substitute, the blood of
Jesus which cleanses from all sin. Now, back in Matthew 5,
8, note that the pure in heart are those that shall see God. Blessed are the pure in heart
for they shall see God. If you look back up at verse
1 of Matthew 5, you'll notice it speaks of Christ. It says,
Christ seeing the multitudes. He was seeing. And in my study,
I found it interesting that root word for seeing in verse one
and the see in verse eight, they have totally different connotations.
Whereas Christ, when it says he is seeing the multitudes,
it speaks of a voluntary observation. It means he looked mechanically
with his human eye. And as we commonly would think,
he saw them. He physically saw the multitudes.
And that's what that word means. But this word in verse 8, it
means to gaze. And this is interesting. It says,
that C carries with it this connotation of gazing with wide open eyes
at something remarkable. It's not just to physically see
it, but it carries with it that they, oh, they look to it and
they look to it and in it they find something very remarkable.
That's precisely what happens when one's conscience has been
purged from dead works. when he's been made free in Christ,
when one is given life to rest in his blood and his righteousness
alone, they marvel at what they learn of God in Christ, finding
a sure and a certain hope in him, in Christ, and in him alone,
a hope that's diametrically opposed to that which their naturally,
desperately wicked heart presumed to be true in their lost state
of spiritual darkness. Now, certainly this phrase, they
shall see God, it speaks of a blessed beholding, I think, of God throughout
all eternity to all of God's elect in Christ once they've
been given life from then on. But even today, believers who
have been brought by the miraculous life-giving power of God, the
Holy Spirit, to look to Jesus and him alone as the author and
the finisher of their faith, They have their eyes open wide
to see God, to gaze at something so remarkable, knowing the Father
by the Son. They see God as a just God and
a Savior, based upon the only way that He can be just and justify
the very wrought-out righteousness of Christ. They see God in this
life and in Christ, with eyes of their understanding. And I
believe we'll see the incarnate God with resurrected eyes. Now let's go back and look at
verse 9 now of Matthew 5. There it reads, blessed are the
peacemakers for they shall be called the children of God. Some
commentators I read logically conclude that a peacemaker is
one who makes peace. And consequently, they interpret
this to refer to those who make peace with their fellow man.
That is, or they promote world peace, or you have various variations
of that. And they're bolstered by the
truth that men are indeed capable of making peace between themselves
and God. Men cannot do that. And so they
conclude it must mean this. The problem with that interpretation
for me is that Many men and women of many different religions,
some of which don't even profess Christ to be their Savior, they
fall into this category of being a peacemaker. When they try to
reconcile with their enemies, when they enter into peace accords
or sign peace treaties with warring nations, whatever, they become
reconciled to others. So clearly that fails one of
the principles that I believe should guide our understanding.
That is, it's an understanding, that kind of understanding would
certainly could not be considered to be true and only true of the
eternally blessed of God. I believe again, as we've seen
in these other verses, whoever Christ is referring to here,
he, as a peacemaker, they are blessed because he says, blessed
are the peacemakers. It's true, see, that between
God and man, Christ is the one mediator and the one peacemaker. But in a similar light, sinners
cannot reconcile themselves unto God. But consider that in the
scriptures, that does not hinder God at all from giving unto us
the ministry of reconciliation. Look at that passage we're familiar
with in 2 Corinthians 5, where it speaks of that. 2 Corinthians 5, and we'll begin
there with verse 18. There it reads, And all things
are of God, God now, who hath reconciled us to himself by Jesus
Christ, and hath given to us the ministry of reconciliation,
to wit, that is, namely, that God was in Christ reconciling
the world unto himself. not imputing their trespasses
unto them, not charging them with their sin. And he hath committed
unto us the word of reconciliation." Now then, we are ambassadors
for Christ, as though God did beseech you by us. We pray you. In Christ's stead, be ye reconciled
to God. That's the ministry of a gospel
preacher. He tells me and be reconciled
to God, yet he can't reconcile anybody. But that's his message. Think about it for a moment.
Foreign dignitaries and ambassadors of various states, they try to
mediate peace agreements between warring nations, two nations
at odds. They present information to the
information to the warring factions that would suggest some common
ground for peace. the basis for how peace might
be made. But they can't make the peace
for those enemies. Yet we would often call those
kind of people peacemakers and perhaps even give them the Nobel
Peace Prize if they're successful in getting a handshake at Camp
David. Now we see that even though God alone, see, can reconcile
sinners unto himself, he commits unto believers the ministry of
reconciliation, to be ambassadors for Christ. As we just read,
as though God did beseech you by us, we pray you in Christ's
stead, be you reconciled to God. And on what basis do we make
this plea? Verse 21, for he hath made him
to be sin for us who knew no sin. God the Father charged all
the sins of all the elect to Christ, who knew no sin, imputed
them to him, that we might be made the righteousness of God
in him, imputing or charging, reckoning the merit of the very
work of Christ, the righteousness of God to us. I believe that
the peacemakers then, who are the blessed of God, They are
one and the same as these that are being described here in 2
Corinthians 5. That is, they're ambassadors for peace as ambassadors
for Christ. Again, 2 Corinthians 5, 11, knowing
the terror of the Lord, we try to persuade men. We try to persuade
them. We beseech them or beg them to
discover the only way they can be reconciled and justified by
God, knowing all the while that that's just merely the instrument
God uses. My begging won't cause it to
happen. My persuasiveness won't cause it to happen. But God chose
by the foolishness of preaching to save them that believe. And
if God then is pleased to reveal it to them, by faith they too
will have peace with God through our Lord Jesus Christ, Romans
5.1, seeing their justification in Him. I believe a peacemaker
in the context of Matthew 5 is one involved in the ministry
of spreading the message of how Christ made peace, so as to cleanse
us, so as to be made pure. Colossians 1, 19 through 22,
you don't have to turn there, says, For it pleased the Father
that in him, in Christ, should all foolness dwell, and having
made peace through the blood of his cross, By Him to reconcile
all things unto Himself, by Him I say whether they be things
in earth or things in heaven, and you that were sometimes alienated
and enemies in your mind by wicked works." He's speaking of every
one of these who are among the eternally blessed of God. It's
true of them. Yet now hath He reconciled in
the body of His flesh through death to present you how? Now we're talking about that
uncontaminated, holy purity to present you in your standing
before God. A sinner now, standing before
God, presents you holy, unblameable, and unreprovable in his sight. Now note that the aspect of the
eternal blessing that's described in the last phrase of verse 9
there is, they shall be called the children of God. Now that's
quite a privilege. And we probably could never exhaust
the depth of all that's conveyed in that title, but some of you,
I'm sure, like me, you're thrilled to have been adopted into God's
family, to be called the children of God. Now, how is this aspect
of eternal blessing, being called the children of God, how is it
made manifest? We've heard some good teaching
from 1 John 3 lately, and I won't elaborate on that, but just to
refresh your memory, in verse 10 there it reads, "...in this
the children of God are manifest, and the children of the devil."
Whosoever doeth not righteousness is not of God, neither he that
loveth not his brother." And it goes on to suggest just the
converse is true. He that doeth righteousness,
loveth his brother, is among those called or manifested to
be the children of God. Well, you may recall from our
previous study of that passage, we discovered one distinguishing
aspect of what it is to love our brother. That is, to love
those with the same Father. the brethren in the faith, other
children of God. It has to do with siding with
them in opposition to the religious but lost world around us. And
most notably, how do we do that? We do that in not crying peace
to others where there is no peace, to use the scriptural language.
So the children of God, see, are manifested, at least in part,
when they side with the other children of God, their brethren,
in refusing These peacemakers now are refusing to suggest to
any that there is peace between them and God based upon something
other than or in addition to the only ground of peace and
reconciliation. That is the blood or wrought
out righteousness of God in Christ and that being imputed to the
sinner without works. See how beautifully these verses
again fit together here in Matthew 5. The merciful, the pure in
heart, the peacemakers, they're all trusting in. And they're
all promoting to others the good news of the gospel, salvation
conditioned on the finished work of Christ and him alone in establishing
that righteousness whereby God justifies all for whom Christ
died. Finally, for each one who hears
this message, do you find these descriptions of the ones eternally
blessed of God to be true in some degree to your own experience? That is, are you among the merciful? the pure in heart, the peacemakers,
in the sense that it's uniquely true of those found among the
eternally blessed children of God as we set forth this morning.
If you're not confident that these verses describe you, then
I hope and pray you'll consider these things continually. For
you see, as we've seen, they're true of each and every one, and
they're only true of each and every one who's been blessed
with spiritual life in Christ, so as to lay hold of their sure
and their certain eternal blessedness, all based upon his righteousness,
the merit of Christ's person and work being imputed to them. And to those of you who, like
me, you can rejoice in identifying with these descriptions, at least
in some degree, we all find that to be true. I encourage us all
to consider, and I'm speaking to myself as much as to any of
you, consider the great privilege that we've been afforded to serve
as conduits of His mercy. And let's strive to order our
lives accordingly, having our own consciences purged, cleansed
by the blood of Christ and given life to see our freedom in Him,
having been made pure in heart That is, in our minds and our
affections and wills, seeing ourselves so cleansed by His
blood, let us then be about the work of a peacemaker, fulfilling
our reasonable service as ambassadors for Christ, with whom He has
entrusted the ministry of reconciliation.