Blessed are the merciful, for they will be shown mercy.

Matthew 5:7 (NET)

As mentioned previously, the Beatitudes are character traits of those who have entered the kingdom of heaven (cf. Matt 5:3, 10). We have learned that believers are the poor in spirit—they recognize their lack of righteousness before God. This leads them to mourn over their sin. They become the meek—those who humble themselves and submit to God’s control. This leads them to the fifth beatitude—hunger for righteousness and the promise of God filling that hunger. This is a turning point in the Beatitudes. The first four are inner character changes that reflect the believer’s relationship with God; the last four are outward manifestations of those character changes, which reflect the believer’s relationship with others.¹ As believers hunger for righteousness, God makes them the merciful (5:7), the pure in heart (5:8), and the peacemakers (5:9). Because of this righteousness, the world persecutes them (5:10).

In this study, we will consider the fifth beatitude, “Blessed are the merciful, for they will be shown mercy.”

Big Question: What does the fifth beatitude mean and how should it be applied?

The Merciful

Interpretation Question: What is mercy? What is the difference between mercy and grace?

Mercy is goodness offered to those in misery or distress. It often includes compassion or forbearance shown to an offender—somebody that deserves only justice. John MacArthur defines it as follows:

Mercy is meeting people’s needs. It is not simply feeling compassion but showing compassion, not only sympathizing but giving a helping hand. Mercy is giving food to the hungry, comfort to the bereaved, love to the rejected, forgiveness to the offender, companionship to the lonely. It is therefore one of the loveliest and noblest of all virtues.²

Scripture teaches us that God is merciful. Paul called God the “Father of mercies and the God of all comfort” (2 Cor 1:3). Psalm 103:8 says, “The Lord is merciful and gracious” (ESV). In Titus 3:5, Paul states that God saved us not because of our righteous deeds but because of his mercy. Hebrews 2:17 calls Christ our merciful high priest. The believer is merciful because God is merciful. When a person becomes born again, God’s mercy begins to manifest through his life in various ways. In fact, it will identify him.

Now it should be said that this concept—the very idea of mercy—was radical to the Roman world. Mercy was despised by Romans. MacArthur adds:

A popular Roman philosopher called mercy “the disease of the soul.” It was the supreme sign of weakness. Mercy was a sign that you did not have what it takes to be a real man and especially a real Roman. The Romans glorified manly courage, strict justice, firm discipline, and, above all, absolute power. They looked down on mercy, because mercy to them was weakness, and weakness was despised above all other human limitations.³

Though at times despised or considered weak by the world, mercy is a supreme virtue since it is a character trait of both God and his people.

We must ask, “What is the difference between mercy and grace?” These terms are often used synonymously; however, they are slightly different. Grace is unmerited favor to those who don’t deserve it. Mercy is unmerited favor towards the miserable or hurting. It often includes withholding justice others deserve.

Application Question: In what ways should believers show mercy to others?

1. Believers show mercy by helping those caught in desperate circumstances.

This is emphasized in both the Old Testament and New Testament. Israel was commanded to take care of foreigners because they once were foreigners in Egypt (Lev 19:34). They were called to not harvest the sides of their fields, as they should be left for the poor (Lev 23:22). They were also called to care for the widow and the orphan and not oppress them. Zechariah 7:9-10 orders, “The Lord who rules over all said, ‘Exercise true judgment and show brotherhood and compassion to each other. You must not oppress the widow, the orphan, the foreigner, or the poor, nor should anyone secretly plot evil against his fellow human being.’”

Similarly, James wrote to scattered Christians saying: “Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world” (Jam 1:27). Like Israel before them, the early church focused on caring for those in desperate circumstances. When Paul and Barnabas were sent to the Gentiles by the apostles, they were asked to “remember the poor” (Gal 2:10).

Mercy was perfectly manifested in Christ. His ministry was primarily to the despised and downtrodden. He healed the sick and fed the poor. Christ declared this about himself in Luke 4:18-19:

“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed, to proclaim the year of the Lord’s favor.”

In Acts 2:45, the early church sold all they had and gave to the poor among them. As followers of Christ, we must also care for the poor, sick, struggling, and oppressed. We should be zealous about this ministry as well. It is our Christian duty. Those who are part of the kingdom will be greatly involved in these ministries. They are the merciful.

Darren Carlson, the President of Training Leader’s International, shared this about his conversation with refugees while visiting Christians in Athens:

I can't tell you how many times, I have heard this from Iranian and Afghan believers:

I left my country, and everywhere on my way to Greece, there were Christians. As I left my country, Muslims were literally shooting at me and my family. But in Turkey and Greece, Christians have welcomed me, clothed me, and fed me. When I got off the boat, it was Christians that were passing out food and water. When I came to Athens, it was Christians who gave me a shower, helped me with a medical issue, and gave me a meal with spices from my home. I became a Christian because they were so different than Muslims.

Caring for those in miserable circumstances must be the ethic and practice of Christians. Are you reaching out to the poor, needy, and desperate, as our Lord did?

2. Believers show mercy by helping those caught in sin.

Obviously, Christ perfectly displayed this as well. He came to save people from their sin. He told the woman caught in adultery and a cripple that he healed to sin no more (John 8:11, 5:14). He called people to repent, turn from their sin, and follow him. Ultimately, he delivers all who turn to him from the penalty and power of sin, and one day, he will deliver them from the presence of sin.

Followers of Christ should help people struggling with sin as well. Galatians 6:1-2 says,

Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too. Carry one another’s burdens, and in this way you will fulfill the law of Christ.

How should we help those caught in sin? By using Scripture, we should lovingly correct other believers by showing them how they are thinking and acting incorrectly. Then, again by using Scripture, we should show them how to get right with God and help hold them accountable (cf. 2 Tim 3:16-17).

Mercy towards sinners does not only include helping believers get right with God, but it also includes helping unbelievers turn from their sin to follow Christ. Sharing the Gospel is the most merciful act we can do, and every believer should participate in this ministry.

Are you being merciful by lovingly correcting believers and sharing the Gospel with the lost?

3. Believers show mercy by forgiving those who sinned against them.

Colossians 3:13 says, “bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others.” The command to forgive as Christ forgave should turn us away from shallow attempts at forgiveness. Many declare, “I forgive you, but I don’t ever want to see you or talk to you again.” However, that is not how God forgives us. Scripture says God remembers our sins no more (Is 43:25). This doesn’t mean that God can forget; he can’t, since he is omniscient. It means that he no longer holds our sins against us as a barrier to intimacy or usefulness. We must do the same. This doesn’t mean that we don’t recognize people’s immaturity, propensity to bend the truth, or hurt us. It just means that we love them through those events and issues, and aim to help them grow in holiness—which may include things like correction, discipline, and times of separation (cf. Matt 18:15-17, 1 Cor 5:9-13).

Are you forgiving those who have failed you?

Application Question: What is your experience with mercy ministries, such as caring for orphans, widows, and the poor, as well as correcting those in sin and sharing the Gospel? What makes mercy ministries both difficult and enriching?

The Promise to the Merciful

Interpretation Question: What does God’s promise to the merciful mean practically—“blessed are the merciful for they will be shown mercy”?

1. God’s promise means that God will help the merciful in times of need.

Proverbs 19:17 says, “The one who is gracious to the poor lends to the Lord, and the Lord will repay him for his good deed.” In Matthew 6:1-3, Christ talks about God’s reward for those who give to the needy with right hearts, which includes heavenly reward (cf. Matt 6:19). In 2 Corinthians 9:7-8, Paul declares that if we are cheerful givers, God will provide grace to meet all our needs and to excel in good works. Verse 8 says, “And God is able to make all grace overflow to you so that because you have enough of everything in every way at all times, you will overflow in every good work.” The promise of mercy applies both to our practical and spiritual needs. If we excel at mercy, God will not only provide for our financial needs but open doors for greater service. God blesses those who are channels—not reservoirs.

Similarly, Malachi 3:10-12 says:

“Bring the entire tithe into the storehouse so that there may be food in my temple. Test me in this matter,” says the Lord who rules over all, “to see if I will not open for you the windows of heaven and pour out for you a blessing until there is no room for it all. Then I will stop the plague from ruining your crops, and the vine will not lose its fruit before harvest,” says the Lord who rules over all. “All nations will call you happy, for you indeed will live in a delightful land,” says the Lord who rules over all.

The tithe was used to take care of the temple, provide for the needs of the priests and Levites, and feed the poor. God promised that if his people excelled in giving tithes, he would open the heavens and bless them with something so large they wouldn’t be able to receive it. Because of God’s blessing, all the nations would call Israel blessed.

Likewise, when believers give abundantly to church ministries, mission and mercy organizations, and the needy, they spiritually and practically enrich themselves. Luke 6:38 says, “Give, and it will be given to you: A good measure, pressed down, shaken together, running over, will be poured into your lap. For the measure you use will be the measure you receive.’” Psalm 41:1-3 says:

How blessed is the one who treats the poor properly! When trouble comes, the Lord delivers him. May the Lord protect him and save his life! May he be blessed in the land! Do not turn him over to his enemies! The Lord supports him on his sickbed; you completely heal him from his illness.

2. God’s promise implies that God will discipline believers for their lack of mercy.

Proverbs 28:27 says, “The one who gives to the poor will not lack, but whoever shuts his eyes to them will receive many curses.” These curses don’t just come from a lack of giving but a lack of mercy in general. In Matthew 6:14-15, we see how God disciplines those who don’t forgive others. It says, “For if you forgive others their sins, your heavenly Father will also forgive you. But if you do not forgive others, your Father will not forgive you your sins.”

This discipline is clearly demonstrated in the Parable of the Merciless Servant (Matt 18). In the parable, a master forgives a servant a great debt—the equivalent of twenty million in U.S. currency. Yes, immediately after this, the servant refuses to forgive his fellow servant a small debt of roughly two thousand dollars in today’s currency.⁴ Because of this, the master throws the unforgiving servant into jail to be tortured until the original debt was paid. In Matthew 18:35, Christ said this to his disciples, “So also my heavenly Father will do to you, if each of you does not forgive your brother from your heart.” This discipline shows up in many ways: trials, demonic attacks, sickness, etc. (cf. 1 Cor 5:5, 11:21-22, 30-31). James 2:13 reminds us that, “For judgment is merciless for the one who has shown no mercy.”

Unforgiveness and a lack of mercy in general hinder our intimacy with God and also bring harsh discipline.

3. God’s promise implies that lacking mercy proves that we’ve never received mercy and therefore lack salvation.

Some have misinterpreted this beatitude to mean that we can earn salvation by being merciful. However, this doesn’t take into account the context of the Beatitudes. As mentioned, there is a progression. The first four Beatitudes are inner changes in believers which begin at salvation and continue throughout sanctification. Then there are outer manifestations of these inner changes in the next four. In addition, the interpretation of mercy as a way of earning salvation clearly contradicts Scripture’s teaching that salvation is by faith alone—apart from works (cf. Gen 15:6, Eph 2:8-9). Though not a means of salvation, practicing mercy is both a fruit and proof of salvation. It provides believers with assurance of whether they possess saving faith or not.

This assurance manifests itself in two tests: First, if we are unmerciful to the needs of the world, then we are not saved. First John 3:17 says: “But whoever has the world’s possessions and sees his fellow Christian in need and shuts off his compassion against him, how can the love of God reside in such a person?” Additionally, in the Parable of the Sheep and the Goats, Christ said this to the goats:

“Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’

Matthew 25:41-43

Their lack of mercy proved their lack of salvation. God’s love had never changed their selfish hearts (cf. Rom 5:5); they lived to serve only themselves, not God and others.

Secondly, if we are unforgiving and vengeful towards those who hurt us, this may demonstrate that we have never received mercy. For it is those who have been shown mercy who will constantly show mercy to others. This doesn’t mean that if we struggle at times to forgive others or show mercy that we’re not saved. It means that if there is no struggle—that is, if we are just vengeful, unforgiving, and unconcerned about the desperate needs of others—then we are not born again.

Are you the merciful? Or are you unforgiving and unconcerned about the pains of others?

Application Question: How have you experienced a change in your life towards being more merciful as you’ve grown in Christ? In what ways have you experienced God’s promise either for showing mercy or neglecting to show it?

Growth in the Practice of Mercy

Application Question: How can we grow in the practice of mercy?

1. To grow in the practice of mercy, we must remember our own sin and desperate situation.

This is often what we don’t do. We see how others have failed us, but we forget that we have both failed God and others. We consider how stupid and inconsiderate someone else is, but forget times in our past when we were stupid and inconsiderate. We condemn the person who cut us off in traffic and yet forget that we’ve made mistakes in driving as well. Forgetting our own sins and failures leads to harshness in judging others. It is sin nature to emphasize our goodness and minimize our badness. In fact, we tend to condemn others as a means of building ourselves up. We say to ourselves (and often others), “I can’t believe they did that!” “I could do that better.” or “I would never do that!” Like the Pharisees, we primarily see our successes and not our failures—leading us to condemn others when they fail (cf. Lk 18:9-14). The Pharisees were unmerciful because they thought themselves to be so righteous.

However, it is the one who deeply mourns over his sin that is truly merciful (cf. Matt 5:4, 7). It has been said that, “Unless we recognize ourselves as chief of sinners, like Paul (1 Tim 1:15), we are not yet ready for ministry.” Unless we have become like Isaiah, who declared that he was deserving of judgment because of the sins of his mouth, we are not ready to be sent, like him, to serve those caught in sin (Is 6). If we don’t recognize our own great depravity, we will not be gentle or effective in our ministry to others. We will not be the merciful. In fact, we may be abusive.

Are you remembering your failures? You can tell by whether your response is typically gentle or harsh when others fail you.

Application Question: In what ways have you experienced yourself being overly harsh with others and their failures, especially with areas you previously struggled with? How have you seen this hypocritical spirit in others? How can we grow in awareness of our sins?

2. To grow in the practice of mercy, we must identify with others.

An aspect of mercy is sympathy and compassion. It is identifying with others’ pain and struggles. It is seeing through their eyes and walking with their feet. When we truly do this, we will work to alleviate their pain, and we’ll also forgive their misgivings. This is exactly how Christ sought to provide mercy for us. He didn’t stay in heaven and simply watch our pain and failures. He came down and became human. He felt and experienced poverty. He experienced the loss of a father at an early age. He was mocked, betrayed, and hurt. Though he never sinned, he experienced temptation and bore our sins on the cross. He identified with us so he could deliver us and forgive us.

This is the very reason why many don’t show mercy. We don’t want to see through the eyes and experiences of others. We want to help, but we don’t want to taste their cup of suffering. It is when touching the leper, sitting beside the person dying in the hospice, living with the poor, and eating and drinking with the lost that true compassion is developed. It is as we identify with the hurting and lost that true mercy—compassion in action—is fostered.

I experienced this while working with people with developmental needs for three years. Essentially, I was a house parent: I gave them their medications, prepared breakfast for them, bathed and shaved them, counseled them, and was available to them at night if anything went wrong. Before I started working with this population, I remember being hesitant and a little scared. I was scared simply because I had never really been around people with such special needs. Theologically, I knew my hesitancy was wrong, but practically, it was still there. However, when I started working with them, I fell in love with them. They became some of my closest friends. I loved talking and hanging out with them; eventually, they started coming to church with me. But, it wasn’t until I started living with them and serving them, that my heart started to grow for them. By identifying with them, a desire to alleviate their pain grew in me.

This is why believers are often radically changed by going on a mission trip or serving in a mercy ministry. By touching the broken, as our Lord did, their hearts are radically changed. They start to sympathize and work for their deliverance.

This is also true with forgiveness. It is the past experiences of others that lead them to act as they do, including hurting others. As people start to really consider the paths others have walked, in order to empathize with them, it becomes easier to forgive their failures. There is a French proverb that says, “to understand all is to forgive all.” In addition, it has often been said, “Hurt people, hurt people.” By understanding the hurts of those who hurt and fail us, it will be easier to forgive them.

Have you developed compassion for the hurting? Are you identifying with them?

Application Question: Why is identifying with others so important not only for mercy ministry but ministry in general? In what ways have you experienced the importance of identifying with others as the one receiving mercy or giving it?

3. To grow in the practice of mercy, we must develop our love for others.

God does not just want people to give or to help others in pain. He wants them to do it with the right heart—one full of love. Paul said, “If I give all my possessions to the poor and don’t have love, I gain nothing” (1 Cor 13:10, paraphrase). He also said we should not give out of necessity or compulsion for God loves a cheerful giver (2 Cor 9:7). God wants believers to be just like him. He wants us to love serving and giving.

Micah 6:8 says: “He has showed you, O man, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God” (NIV 1984). Micah says we must not only show mercy but love it. It is very possible for our acts of kindness and forgiveness toward others to stem from wrong motives, including simply being done out of obligation. First Peter 4:9 instructs us to “Show hospitality to one another without complaining.”

This is important to hear because people who serve in mercy ministries tend to struggle with bitterness and burn-out; the work is hard and the people are often difficult and ungracious. Even Christ was hated by the people he served. Mercy ministers will constantly experience criticism, attacks, and a lack of gratefulness from those they serve as well. It can be hard to keep a right heart at times.

However, God not only commands our actions, but he commands our hearts. He commands us to love him with all our heart, mind, and soul and to love our neighbors as ourselves (Mk 12:30-31). He calls us to give thanks in all circumstances for this is God’s will for our lives (1 Thess 5:18). Also, through living in the Holy Spirit, he provides us with the fruit of love, patience, perseverance, and self-control (Gal 5:16, 22-23). He will give us grace to be merciful and do it with the right heart.

Do you love showing mercy? Or is it simply an obligation? As we show mercy, we must have the right heart—one filled with love.

Application Question: Why is it so common for those serving in mercy ministries to become bitter and lose a right heart? In what ways have you experienced hurt from those you served? How did you overcome it or remain faithful? How can we grow to love mercy?

4. To grow in the practice of mercy, we must remember God’s promise to the merciful.

Proverbs 11:25 (NIV) says, “A generous person will prosper; whoever refreshes others will be refreshed.” God promises to bless and refresh those who serve others. When Christ was burnt out, God refreshed him with the ministry of angels (Mark 1:13). When Elijah was weary, God refreshed him with food brought by ravens (1 Kings 19:3-6). When David was weary, he “drew strength from the Lord” (1 Sam 30:6). This promise brings encouragement especially when we, as ministers, feel like quitting or giving up. God promises to bless and refresh us.

This also should be an encouragement to those too depressed or discouraged to serve. Sometimes, the best way to receive encouragement or relief is to show mercy to others; for then, God will show mercy to us. Christ promised that by taking on his yoke of service, we will find rest for our souls (Matt 11:29). God’s promise is a tremendous motivation to practice the ministry of mercy.

Application Question: In what ways have you experienced God’s refreshment in ministry? Is there anybody that you feel God wants you to encourage and refresh for their faithful ministry efforts? In what ways is God calling you to pursue growth in mercy and seek his promise to the merciful?

Conclusion

Christ is our merciful high priest (Heb 2:17). He identified with us, as he came down to this world as a man. He preached the good news to the poor. He set free captives of sin and the devil. He fed the hungry and healed the sick. He died for our sins, and therefore was the perfect manifestation of mercy. If he lives in us, his characteristic of mercy should manifest in some way, no matter how small, in our lives. Blessed are the merciful for they (and they alone) shall receive mercy. Are you growing in mercy?

Copyright © 2019 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.

¹ MacArthur, J. F., Jr. (1985). Matthew (pp. 186–187). Chicago: Moody Press.

² MacArthur, J. F., Jr. (1985). Matthew (p. 190). Chicago: Moody Press.

³ MacArthur, J. F., Jr. (1985). Matthew (p. 188). Chicago: Moody Press.

⁴ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 49). Wheaton, IL: Crossway Books.

Blessed are the peacemakers, for they will be called the children of God.

Matthew 5:9 (NET)

As Christ continues his lesson on the characteristics of believers, it is no surprise that after speaking on the “pure in heart” that he now focuses on the peacemakers. It is only those who daily conquer sin in their own lives—who work to bring peace to the civil war in their own hearts—that are ready to help others fight this battle as well.

Peacemakers are those who mourn over sin, those who purify their lives, and help others do the same. This does not make them popular. In fact, it often leads to persecution, as we’ll see in the next beatitude: “Blessed are those who are persecuted for righteousness” (Matt 5:10). However, this ministry is needed.

In this study, we will consider what it means to be a peacemaker, how to grow in our peacemaking, and the reward of peacemakers.

Big Question: What does the seventh beatitude mean and what are some applications we can take from it?

Peacemakers

Interpretation Question: What does it mean to be a peacemaker?

“Peace” or “Shalom” was a common Jewish greeting. It meant more than the absence of conflict; it expressed a desire that the one “greeted will have all the righteousness and goodness God can give. The deepest meaning of the term is ‘God’s highest good to you.’”¹ In addition, it must be noticed that Christ doesn’t say blessed are those who “love peace,” but blessed are “the peacemakers.” Everybody loves the concept of peace, but very few are willing to be active in creating it. It is impossible to have peace without God’s righteousness. Peace without righteousness is just a truce with sin. The pursuit of true peace often results in trouble. Christ said, “I didn’t come to bring peace, but to bring a sword” (Matt 10:34, paraphrase). Christ, the Prince of Peace (Is 9:6), realized that to have true peace, there must, at times, be conflict. Christ died to reconcile God and people (Rom 5:1), and people with one another (Eph 2:14-18). Often a peacemaker is somebody who comes between two warring parties and takes the blows from each side in order to create peace.

What does it look like practically to be a peacemaker?

1. Peacemakers seek to reconcile people with God.

Second Corinthians 5:18-21 says:

And all these things are from God who reconciled us to himself through Christ, and who has given us the ministry of reconciliation. In other words, in Christ God was reconciling the world to himself, not counting people’s trespasses against them, and he has given us the message of reconciliation. Therefore we are ambassadors for Christ, as though God were making His plea through us. We plead with you on Christ’s behalf, “Be reconciled to God!” God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.

God is a holy God and therefore cannot have a relationship with sinful people. Therefore, all people are under the wrath of God because of our sins. The Gospel message is the truth that Christ bore God’s wrath on the cross for our sins, so we can have a right relationship with God. Romans 5:1 says, “Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ.” Peacemakers are those who devote their lives to sharing this message. Because they have experienced it, they share it with others—hoping to reconcile people with God.

Are you sharing the Gospel message? This is what peacemakers do.

2. Peacemakers seek to reconcile people.

This starts with us and our relationship with others. Matthew 5:23-24 says that if we go to the altar to offer a gift and realize that somebody has something against us, we should leave the gift, reconcile with the person, and then offer the gift to God. Romans 12:18 says, “If possible, so far as it depends on you, live peaceably with all people.” We forgive those who have sinned against us. We bless and don’t curse them. We humble ourselves and ask for forgiveness from those we sinned against. Because we’ve been reconciled with God, we seek to reconcile with others.

Not only do we seek to reconcile with others, but we seek to help others reconcile. In Philippians 4:2-3, Paul says,

I appeal to Euodia and to Syntyche to agree in the Lord. Yes, I say also to you, true companion, help them. They have struggled together in the gospel ministry along with me and Clement and my other coworkers, whose names are in the book of life.

Paul understood that division tends to spread, as people take sides. It opens the door for Satan (Eph 4:26-27) and removes the blessing of God from a community (Ps 133). Therefore, though Paul was away in prison, he urged two women in Philippi to reconcile. He also petitioned a member of the church to help them. In 1 Corinthians 6:1-11, when believers were suing one another before unbelievers, Paul called for the church to appoint wise men in the congregation to judge the dispute. He also counseled them to accept being wronged (even as Christ taught us to turn the other cheek) for the sake of unity. Satan is the divider, but Christ is the reconciler. Therefore, Christians aid Christ in this reconciliation mission. This means listening to others, exposing points of commonality, bringing God’s Word to bear upon the situation, and leading people towards a resolution.

3. Peacemakers confront sin in hopes of fostering righteousness.

This again starts with the peacemaker’s own life. In Matthew 7:3-5, Christ taught that if we are going to take the speck out of our neighbor’s eye, we must first take the log out of our own eye. Christ also said that if our eye offends us, we should pluck it out, and if our hand offends us, we should cut it off (Matt 5:29-30). In other words, believers should be ruthless in seeking to get rid of personal sin. As we conquer wrong thoughts and actions in our own life, we are more effective in leading others out of sin.

In Matthew 18:15-17, Christ lays out the process for confronting sin in others. He said:

“If your brother sins, go and show him his fault when the two of you are alone. If he listens to you, you have regained your brother. But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. If he refuses to listen to them, tell it to the church. If he refuses to listen to the church, treat him like a Gentile or a tax collector.

If a brother is in sin, we should confront him one-on-one. Most fail at this first point. Some fail because their contention is not a sin issue at all—it is a preference or wisdom issue. We shouldn’t treat sin the same as a preference or wisdom issue. Christ flipped tables and pulled out a whip over sin (John 2). He also went to the cross over it. Sadly, many do this over non-sin issues—dividing relationships, ministries, and work places. When in a potential conflict, one must ask, “Is this a sin or non-sin issue?” This type of deliberation will end many conflicts before they start.

Others fail at Christ’s direction by sharing the sin with others first—causing more conflict. Proverbs 16:28 says a whisperer separates friends. Or, they fail by not confronting the person at all. We say to ourselves, “This has nothing to do with me,” “It is his choice,” and so on. However, sin always affects more than just the person sinning. It dishonors God, and it hurts others, even if only by modeling sin—leading to its spread. Paul said a little leaven leavens the whole lump (1 Cor 5:6). If sin isn’t confronted in the body of Christ, it will spread to others. Therefore, the peacemaker, in obedience to God, confronts sin. He or she speaks the truth in love (Eph 4:15). If the person in sin doesn’t respond, he brings one or two others to petition the person to repent. If this doesn’t work, he brings it before the church. And if the person still doesn’t respond, the church disciplines the believer. As mentioned, if this process of confronting sin is not happening in a church, sin infects, spreads, and ultimately kills. It pushes people away from God and his Church.

This is a difficult ministry, but God says that he blesses the peacemaker. Christ confronted the Pharisees—the spiritual leaders who were misleading Israel. Christ confronted those who were being dishonest at the temple. He ultimately confronted all sin at the cross, as he bore the penalty for everyone’s sins so they could be reconciled to God.

Are you willing to confront sin—both yours and others? If so, you must desire God’s blessing more than the blessing of others.

Application Question: What makes this ministry so difficult? Why do so many choose to not participate in it? In what ways have you had to participate in peacemaking in the past? What were the results? Is there a specific situation that you feel God calling you to intervene and help bring peace?

Growth as a Peacemaker

Application Question: How can we grow as peacemakers?

1. To grow as peacemakers, we must continually get rid of sin in our own lives.

The more we conquer sin in our lives, the more effective we will be at helping others conquer it. People will more likely listen to us if we’re walking right with God than if we’re not. Also, we’ll be more successful at counseling others on how to be set free, if we’re experiencing victory ourselves. Therefore, we must continually confess and repent of sin to be effective at this ministry.

2. To grow as peacemakers, we must be painfully honest.

Jeremiah said this about the false prophets: “They dress the wound of my people as though it were not serious. ‘Peace, peace,’ they say, when there is no peace” (6:14 NIV). Where false prophets ignore the problem or don’t recognize the seriousness of it, peacemakers call sin, sin, and rebellion, rebellion. We must recognize sin in our own life and others. First John 1:9 says, “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” The Greek word for “confess” means to “say the same thing.” We must see our sin, and that of others, the same way God does. It put Christ on the cross; it divides us from God and others. If we are going to grow as peacemakers, we must be brutally honest about sin both individually and corporately.

3. To grow as peacemakers, we must be willing to risk pain.

Any time we confront sin—seeking to restore people to God and others—we risk being misunderstood, hated, and even persecuted. Such is the lot of peacemakers. As mentioned, it is no surprise that the next beatitude is, “Blessed are those who are persecuted for righteousness.” If we are going to be peacemakers, we must be willing to risk pain. Proverbs 27:6 says, “Faithful are the wounds of a friend”—true friends are willing to hurt each other, in love, in order to heal each other.

4. To grow as peacemakers, we must develop healthy communication skills.

• Healthy communication includes being a good listener. James 1:19 says, “Understand this, my dear brothers and sisters! Let every person be quick to listen, slow to speak, slow to anger.” Note that he says we should be “quick to listen.” Literally, we must hurry up to listen. Typically, we only hurry up to speak. This leads to misunderstanding, as we often lack all the facts. As believers, we must listen to (1) what a person is saying, (2) and what a person is not saying. This includes asking clarifying questions to discern what’s really going on and the root of the issues. (3) We also must listen to the Holy Spirit. We should shoot arrow prayers up to God when engaging in a potentially explosive conversation. That’s what Nehemiah did, while talking with the King of Persia about restoring the walls of Jerusalem (Neh 2:4). This conversation could have led to his execution; therefore, he bathed it with prayer.
• Healthy communication includes choosing our words and tone carefully. Proverbs 17:27 says, “The truly wise person restrains his words, and the one who stays calm is discerning.” To restrain one’s words means to weigh them and consider their potential effect, instead of simply speaking without much deliberation. We should ask ourselves, “Could this offend or hurt somebody?” “Is this the best way to say this?” A fool just says what’s on his heart—not considering how others might respond (Prov 29:11). In addition, thought must be given to the tone of our words. Proverbs 15:1 says, “A gentle response turns away wrath, but a harsh word stirs up wrath.” It has been said that communication is seventy percent nonverbal including body language and tone.
• Healthy communication includes controlling our anger. James 1:20 says, “For human anger does not accomplish God’s righteousness.” Proverbs 15:18 says, “A quick-tempered person stirs up dissension, but one who is slow to anger calms a quarrel.”

5. To grow as peacemakers, we must return good for evil.

Since the peacemaker is often misunderstood, criticized, and even persecuted, he must make peace by sowing seeds of peace. Romans 12:18-20 says,

If possible, so far as it depends on you, live peaceably with all people. Do not avenge yourselves, dear friends, but give place to God’s wrath, for it is written, “Vengeance is mine, I will repay,” says the Lord. Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. Do not be overcome by evil, but overcome evil with good.

As we sow peace, Lord willing, it will create righteousness. James 3:18 (NIV) says, “Peacemakers who sow in peace reap a harvest of righteousness.” Are you returning good for evil?

6. To grow as peacemakers, we must develop perseverance.

Often sin takes a long time to root out. Our evangelism, prayers, and conflict resolution will often not immediately produce positive fruit. However, Galatians 6:9 encourages us, “So we must not grow weary in doing good, for in due time we will reap, if we do not give up.”

Don’t give up. There is a proper time for a harvest, and that time is within God’s sovereign plan. He will produce fruit, if we don’t give up.

7. To grow as peacemakers, we must trust God.

We cannot actually create peace; only God can. We must sow the right seeds and trust God. Second Timothy 2:24-25 (NIV) says,

And the Lord’s servant must not be quarrelsome but must be kind to everyone, able to teach, not resentful. Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth

The Lord’s servant doesn’t quarrel because his hope is in God. Only God can change hearts. We plant seeds and water them, but God makes it grow (1 Cor 3:6). We must remember this.

In addition, part of trusting in God is being faithful in prayer. We should fight our battles in prayer before we fight them in person. We should pray for blindness to be removed from people’s eyes, Satan to be bound, right words to say, and God to bring truth and righteousness.

Are you growing as a peacemaker?

Application Question: Which aspect of growing as a peacemaker do you feel most called to develop? Are there specific skills that you feel stronger at? Which ones? What are some other ways to grow or become more efficient at peacemaking?

Sons of God

Interpretation Question: What does it mean to be called sons of God?

In this context, the phrase “children of God” is better translated “sons of God”² (cf. the ESV and NASB versions), since, in Jewish thought, the term ‘son’ bears the meaning “partaker of the character of.”³ For example, when Christ sent the disciples on missions, he told them to look for a house with a “son of peace.” “Son of peace” simply means a peaceful person (Lk 10:6 KJV). When Barnabas was called a “son of encouragement,” it meant he was an encouraging person (Acts 4:36). Therefore, to be called a “son of God” refers to someone who is Godlike—demonstrating God’s character. In the same way that Christ came to earth to reconcile people with God and people with one another, “sons of God” participate in the same ministry.⁴

The verb “shall be called” is a continuous future passive. It means that believers will not call themselves sons of God. Others will do so, and this will happen throughout eternity.⁵

The reward of peacemakers reminds us that those who continually participate in God-like peace-making are truly born again—truly children of God. If we don’t participate, then we may not be. Kent Hughes puts it this way:

If we are not peacemakers but troublemakers, there is high probability that we are not true children of God, regardless of how prominently we wear our evangelicalism. Peacemakers are sometimes troublemakers for the sake of peace, but not troublemakers who spread rumors and gossip about others. If you are constantly fomenting discontent, if you find joy in the report of trouble and scandal, if you are omnicritical, always fault-finding, if you are unwilling to be involved in peacemaking, if you are mean—if these negative qualities characterize your life, you are probably not a true Christian (cf. 1 Corinthians 6:9–11; Galatians 5:19–21 on the fate of those involved in slander, hatred, discord, dissension, and factions).⁶

MacArthur adds:

Peacemaking is a hallmark of God’s children. A person who is not a peacemaker either is not a Christian or is a disobedient Christian. The person who is continually disruptive, divisive, and quarrelsome has good reason to doubt his relationship to God altogether. God’s sons-that is, all of His children, both male and female-are peacemakers. Only God determines who His children are, and He has determined that they are the humble, the penitent over sin, the gentle, the seekers of righteousness, the merciful, the pure in heart, and the peacemakers.⁷

Are you a peacemaker? If so, God calls you a son or daughter of God—a partaker in his character—and others will know you by this designation throughout eternity.

Application Question: Are there any prominent peacemakers—sons or daughters of God—who come to your mind when you think of this beatitude? How do you feel called to model them?

Conclusion

“Blessed are the peacemakers for they shall be called sons of God.” Christ, the Son of God, was called the Prince of Peace. He brought peace between God and people, and people with others. He has committed this same ministry—the ministry of reconciliation—to us. It is a difficult ministry. Many want peace at all costs, but sons and daughters of God will not forsake righteousness or truth to have peace. That is just a truce with sin—something God will never do. There is often a cost for peace, and peacemakers are often the ones who pay it. Christ bore a cross and so must his disciples. Are you willing to pay the cost for peace? Lord, help us to be faithful peacemakers who reap a harvest of righteousness.

Copyright © 2019 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.

¹ MacArthur, J. F., Jr. (1985). Matthew (p. 211). Chicago: Moody Press.

² Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 28). Grand Rapids, MI: Baker Academic.

³ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 28). Grand Rapids, MI: Baker Academic.

⁴ Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 126). Edinburgh: Saint Andrew Press.

⁵ MacArthur, J. F., Jr. (1985). Matthew (p. 218). Chicago: Moody Press.

⁶ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 66). Wheaton, IL: Crossway Books.

⁷ MacArthur, J. F., Jr. (1985). Matthew (pp. 217–218). Chicago: Moody Press.

“You are the salt of the earth. But if salt loses its flavor, how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people.

Matthew 5:13 (NET)

What should the church’s relationship with the world look like? There has been great debate on this throughout church history. Some believe the church is to be totally separate from the world. This has been seen in how some Christian communities isolate themselves from the world in monasteries. They are not to touch the world—listen to its music or entertainment; they are to be totally separated. Though this is not as popular today, some do this in different ways. They go to church with no unbelievers, are homeschooled or go to a Christian K-12, go to Christian colleges, work in Christian organizations, and literally never have contact with the world. I heard of one family that would not let their children go to youth group because some unbelievers were attending.

Other Christian communities seek to mimic the world in order to influence it. Church services play secular music, the pastor occasionally curses; believers enjoy the same entertainment and wear the same clothes as the world. In this community, it is often hard to tell the difference between Christians and nonbelievers. This is frequently all done in the name of being “seeker sensitive.”

There are commendable aspects to each of these practices: One emphasizes holiness and the other emphasizes evangelism. However, they both miss the mark.

What does Scripture say about the church’s relationship to the world? In Matthew 5:13-14, Christ calls the disciples the salt of the earth and the light of the world. Both of these metaphors symbolize how Christians should influence the world and are presented on the backdrop of the Beatitudes. In Matthew 5:3-10, Christ emphasizes the character traits of true believers—those who are part of the kingdom of heaven. They are the poor in spirit, the mourners, the meek, those who hunger and thirst for righteousness. They are the merciful, the pure in heart, and the peacemakers. These attributes ultimately provoke anger and resentment from the world. Matthew 5:10 says the final trait of kingdom citizens is that they are persecuted because of righteousness. Though, at times, hated by the world, Christ said believers are necessary for it. They are the salt and light of the earth.

In this study, we will consider only one of these metaphors—salt. What does it mean to be the salt of the earth? How can we grow in saltiness? How does salt lose its flavor?

Big Question: What does it mean to be the salt of the earth and what applications can we draw from this passage?

Salt of the Earth

Interpretation Question: What did salt represent in the ancient context, and how does this metaphor apply to believers?

1. To be the salt of the earth means that believers are valuable to the world.

The Romans believed that, other than the sun, there was nothing more valuable than salt. In fact, Romans were paid in salt, which is where the phrase “He’s not worth his salt” was coined.¹ Salt was also considered a mark of friendship. When two people shared salt, they were bound to look after one another’s welfare, even if they were previously enemies.² Salt also was used to bind a covenant between two parties. It was a form of notarization. Parties would eat salt in the presence of witnesses to confirm the covenant (cf. 2 Chr 13:5).³

Therefore, when Christ called the disciples salt of the earth, these aspects would have naturally come to their minds. Salt was extremely valuable and so were they. Even wars have been fought over salt.⁴ Though at times hated by the world, believers are extremely valuable to it.

2. To be the salt of the earth means that believers preserve society from moral decay.

One of the primary uses of salt in the ancient world was as a preserve. There were no ice-machines or refrigerators in those days; therefore, to preserve food, it was placed in a saline solution.⁵ In fact, sometimes salt was even used to preserve bodies for their burial. It was a key ingredient used for mummification in Egypt.⁶

Interpretation Question: What does this metaphor tell us about the world and its nature?

This implies that the world is on a progressive path to destruction. Left to itself, societies and cultures will naturally decay. In Romans 1:18-32, Paul describes this process. Because the world suppresses the truth of God because of their love for sin, their hearts are continually darkened (v. 21). “Heart” refers to one’s mind, will, and emotions. Therefore, they turn to worshiping idols instead of the true God. They become consumed with sexual immorality. This then leads to practicing and approving homosexuality. Then Paul says this in Romans 1:28-32:

And just as they did not see fit to acknowledge God, God gave them over to a depraved mind, to do what should not be done. They are filled with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips, slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, senseless, covenant-breakers, heartless, ruthless. Although they fully know God’s righteous decree that those who practice such things deserve to die, they not only do them but also approve of those who practice them.

Religion erodes because people don’t want to acknowledge the true God. The family erodes as people lack love. Businesses and government erode as people lack ethics. Society becomes full of evil, murder, and strife. This is the natural decay happening in the world. This began right after the fall in Genesis 3. Cain killed Abel. Lamech, Cain’s son, killed another man. Eventually, in Genesis 6, God vowed to destroy the earth because every thought of humanity was continually evil (v. 5-7)—the world became completely rotten. And eventually God destroyed it through a world-wide flood, which left only eight people on the earth. In Genesis 11, the decay in humanity came to a forefront again. Instead of being fruitful and spreading throughout the earth as commanded, people rebelled against God and decided to stay in one place to make a name for themselves and to build a tower which reached to heaven (v. 4)—possibly referring to the worship of the stars, which was common in ancient Babylon. Therefore, God judged the world by giving them various languages—causing them to scatter throughout the earth. At times, God has wiped out whole nations because of their wickedness. This happened to Sodom and Gomorrah because they were abusing the poor (Ez 16:49-50) and committing lewd sexual acts (Gen 19:5). Therefore, God destroyed the city by raining sulfur and fire on it (Gen 19:24).

In the midst of this world-wide moral decay, believers are salt—a preserving influence on this world. They preserve the world in a negative sense by retarding the decay. But they also preserve it in a positive sense by promoting righteousness.

Application Question: How do believers preserve society from moral decay practically?

• Believers preserve society by keeping back God’s destructive wrath.

In Genesis 18, Abraham petitioned God to not destroy Sodom and Gomorrah if there was a righteous remnant of only ten in the city, and God promised he would not. However, Sodom lacked ten righteous people, and therefore, God destroyed the land. In the same way, God holds back his wrath on a family, a business, a school, a city, or a nation because of a righteous remnant. Commonly, before he brings his destruction, he removes or protects that remnant, as was seen with Noah and Lot. Even the 144,000 Jewish followers of Christ in the tribulation period will be sealed and protected from God’s wrath (Rev 7). Some even believe that God will remove his church before the tribulation, and that it will only take seven years for the earth to become fully corrupt and be wiped out again by Christ at his coming (cf. 2 Thess 2:5-8, 1 Thess 5:9). Believers are the righteous remnant which protects society from God’s destructive wrath.

• Believers preserve society by praying for it.

In Ezekiel 22:30-31, God said he sought for a man to stand in the gap but because he found none, he destroyed the land. Like Abraham interceding for Sodom and Gomorrah, Christians should often pray for presidents and kings, holiness in nations, the spread of the gospel, and the church to be salt and light. They should also continually pray for God’s mercy and forgiveness over the sins of others. In Amos 7, God was going to judge Israel two separate times, but both times Amos cried out for mercy, and God relented. In Amos 7:2, he said, “‘Sovereign Lord, forgive Israel! How can Jacob survive? He is too weak!” Believers must continually do the same. They must intercede for their family, church, government, and nation. When they do this, they preserve it from Satan’s influence and God’s destruction.

• Believers preserve society by being a righteous influence on it.

This is done in many ways: Believers are a righteous influence by practicing godly behavior: caring for the weak and vulnerable in society, practicing honesty and integrity, championing righteous causes and condemning sin, etc. When this is done, it will spur hatred and anger in some, but with others, it will draw them to repentance. For many, it will initially show up in anger and then lead to repentance.

As we consider how morally decadent the world is, we must not be shocked. The world is supposed to decay. It has the treacherous disease of sin in it, and when it is fully grown, it always produces death (James 1:15). What we should be shocked at is the lack of positive influence from the church. When we see the corruption in the world, we must ask, “Where is the remnant? Where is the salt that retards decay and provokes righteousness?” It is no surprise that when societies have reached startling heights of corruption, the church has also; there was no remnant, or it was very small.

What are some other ways that the church is salt to the world?

3. Believers are salt by bringing flavor to society and creating thirst for Christ.

The ancient world used salt for seasoning, as we do. When eating something well-seasoned or spicy, it typically increases one’s thirst. Christians should serve a similar role in the world. Though the world mocks Christians—often claiming that they are boring and don’t know how to have fun, the reality is that society itself is bland like tasteless food. Everything it offers fails to satisfy. This is very clear when considering consumerism. “Buy this!” “Watch that!” “Eat this!” “Listen to that!” Everyone claims to have the latest and greatest product which will bring satisfaction; however, it all leaves a person ultimately unsatisfied. It may seem to satisfy briefly, but it leaves a person dry, as nothing can truly gratify the desire for eternity and God in the heart of man. Therefore, humanity is doomed to continually run after the next thing. People go from product to product, job to job, and relationship to relationship—only to find themselves unfulfilled.

In John 4:13-14, Christ said this to the woman at the well: “‘Everyone who drinks some of this water will be thirsty again. But whoever drinks some of the water that I will give him will never be thirsty again.” That is exactly how this world is—nothing truly satisfies. All their wells leave them parched and dry.

When the world looks at believers and sees how different they are, it should provoke them to want to know why. When the world sees how believers can go through trials with joy and without complaining, when they are content instead of constantly dissatisfied, when they bless instead of cursing their enemy, when they suffer willingly for righteousness sake, it demonstrates what the world lacks—and draws them to Christ. The world is bland and therefore unsatisfying, but the true believer’s lifestyle should be like salt—provoking people to thirst for the satisfying water only Christ can give.

Kent Hughes tells a fitting story about Woodrow Wilson’s visit to a barber shop one time, which demonstrates the effect of salt:

“I was sitting in a barber chair when I became aware that a powerful personality had entered the room. A man had come quietly in upon the same errand as myself to have his hair cut and sat in the chair next to me. Every word the man uttered, though it was not in the least didactic, showed a personal interest in the man who was serving him. And before I got through with what was being done to me I was aware I had attended an evangelistic service, because Mr. D. L. Moody was in that chair. I purposely lingered in the room after he had left and noted the singular affect that his visit had brought upon the barber shop. They talked in undertones. They did not know his name, but they knew something had elevated their thoughts, and I felt that I left that place as I should have left a place of worship.”⁷

Are you being salty? Does your presence make a difference in your environment? Are you deterring people from sin and provoking them towards righteousness? Are you making people thirsty for Christ?

Application Question: In what ways have you experienced salt in the lives of others which made you desire to be more godly?

Growing in Our Saltiness

Application Question: How can a person grow in saltiness and therefore maximize one’s effectiveness in blessing the world and other believers?

1. To grow in saltiness, we must be different.

Salt must be different than the medium that it is placed on. When seasoning something, we don’t put meat on meat or veggies on veggies. We add salt, and it flavors and preserves the food. Therefore, believers must be different than the world. When the world cheats and is dishonest, believers must have integrity. When the world curses and swears, believers must only speak edifying words. When the world enjoys ungodly entertainment, believers must seek to enjoy only things that glorify God and bless others.

If we are just like the world, we will only further their decay, instead of retarding it or promoting positive change. Are you different or just like everybody else?

2. To grow in saltiness, we must allow ourselves to be sprinkled into ungodly places.

If salt is kept in the salt shaker, it is rendered ineffective. Sadly, that is how many Christians are. We are kept in the church and around other believers and therefore have no positive impact on the world. We must allow ourselves to be placed in companies, schools, and nations that are corrupt, so we can help bring righteousness. This is difficult because being righteous when others are not always brings persecution. In addition, it often leads to loneliness—feeling like we’re the only faithful ones (cf. 1 Kings 19:10). However, Christ was persecuted and experienced loneliness—he was alone in the wilderness and at his betrayal, when all his disciples left him. These negative experiences are, at times, necessary to bring positive change. To be effective, we must allow ourselves to be sprinkled into ungodly places.

3. To grow in saltiness, we must commune with other faithful Christians.

In the Greek, the “you” in “You are the salt of the earth” is plural. Christ was not referring to individuals specifically, but individuals as part of the community of believers. The more salt placed on something, the more flavored it becomes. Similarly, like iron sharpening iron, we must surround ourselves with other salty believers to be encouraged, challenged, and built up, so we can be more effective in the world. If we are not cultivating our faith in church, small groups, and ministries, we won’t be very effective around the lost. In fact, without faithfully communing with other salty believers, we will probably start to conform to the world rather than changing it (cf. Rom 12:2).

4. To grow in saltiness, we must commune with Christ.

It is only because we have Christ’s nature in us that we are salt—apart from that, we are just like the world. Therefore, to grow in saltiness, we must continually abide in Christ. In John 15:5, Christ said that he was the vine and that we are the branches. If we abide in him, we will produce much fruit. We must abide in Christ to be our most potent—suitable for application to the world.

5. To grow in saltiness, we must not be discouraged by our smallness.

It doesn’t take much salt to flavor something. Sometimes we may be the only Christian, and at other times, we may be part of a small minority. After Christ’s death, resurrection, and ascension, he only had 120 followers praying in an upper room (Acts 1), but soon they filled the Roman Empire. Today, Christianity is the largest religion in the world. It doesn’t matter how small we are individually, as a local church, or as a population. God only needs one disciple to stand in the gap to save a nation (cf. Ez 22:30, Jonah 3). We shouldn’t be discouraged at our smallness. God delights to make his power known through a small, faithful minority (cf. 1 Cor 1:27-29).

Are you growing in saltiness? The world and other believers need you.

Application Question: Have you experienced times of being more salty—seemingly more effective for Christ? What was the fruit of that season? What contributed to it? How do you feel God is calling you to currently pursue growth in saltiness?

De-Salted

But if salt loses its flavor, how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people.

Matthew 5:13b

Interpretation Question: What does Christ mean by salt losing its flavor or saltiness?

Salt, by nature, is a very stable compound and, therefore, can’t lose its essential properties. NaCl remains NaCl! Therefore, what does Christ mean by salt losing its flavor or saltiness (NIV). In the ancient world, salt was often found on river banks or sea beds, and sometimes, the salt had mixed with other minerals—making it less salty and even repulsive. It was not fit for food and could not be thrown into a field or garden, as it would kill the vegetation. Therefore, it would typically be thrown on a road or path and eventually ground into the dirt, as people walked over it.⁸

How does this apply to believers?

A true believer cannot lose his essential nature as salt, since Christ dwells in him. However, he can lose his effectiveness by mixing with the world. Typically, the process begins with friendship with the world (James 4:4), then becoming stained by the world (James 1:27), then loving the world (1 John 2:15), and then being fully conformed to the world (Rom 12:2)—where we look no different at all. James said, “Adulterers, do you not know that friendship with the world means hostility toward God” (James 4:4). John said, “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him” (1 John 2:15). There is an opposing principle working in the world system that draws people away from God. We must be careful of mixing, as it will not only draw us away from God but also faithful believers. This leads to ineffectiveness in our ministry to the world.

In fact, like contaminated salt which can’t be thrown into a field or garden without killing the vegetation, worldly believers are dangerous. Instead of drawing people to God, they push people away from him. Worldly believers not only promote sin in the world instead of retarding it, they also promote sin in the church. In 1 Corinthians 5:6, Paul said, “a little yeast affects the whole batch of dough”—sin spreads and contaminates others. Christ said one either gathers or scatters (Matt 12:30). There is no in between. We are either bringing others to Christ or pushing them away. Which are you doing?

Interpretation Question: What does “trampled on by people” refer to, if anything?

“Being trampled on by people” may ultimately refer to God’s discipline (Matt 5:13b). Hebrews 12:6 says that “For the Lord disciplines the one he loves and chastises every son he accepts.” To live a compromised life only brings the discipline of our loving Father. When Jonah rebelled against God, God brought a storm into his life—leading the sailors he was with to throw him off a ship and into the sea (Jonah 1). With the prodigal son, the father allowed him to leave the household. The son lost his wealth by gambling and intermingling with prostitutes. He eventually became a poor servant caring for pigs and eating their food. It was when he reached rock bottom that he turned back to the father’s house (Lk 15). No doubt, God often disciplines believers by allowing them to follow their sinful desires and receive the full consequences of their disobedience. Many times, this happens until they come back to their senses, like the prodigal son did. This is how a person is often “re-salted.” God works in them through discipline and God’s Word to turn them back both to himself and righteousness. If they won’t turn back, sometimes, he just takes them home. Ananias and Sapphira, because of their lying to the church and God, received an untimely death (Acts 5). God’s discipline is meant to help us become salty again, even if that only happens in heaven.

This is not only true individually as believers but also corporately as church communities. Christ told the church of Ephesus that he would remove their lampstand (Rev 2:5)—symbolizing their effectiveness in the community—because they lost their first love. The church of Ephesus no longer exists today. Sadly, this is true of many great historic churches. At one time, they were vibrant and salty—positively influencing their community—but now they are full of liberality and false doctrine. They exist but only to the detriment of the wider-community. They are soon to be removed totally. We must hear that salt that loses its saltiness is only fit to be trampled into the ground where it eventually disappears.

Have you lost your saltiness? If so, the Father’s discipline might be the best thing to meditate on, as the fear of the Lord is the beginning of wisdom (Prov 9:10). It is the beginning of living a wise life—a life that honors God and blesses others.

Application Question: Share a time when you were not walking with God as you ought. What were the consequences of this? How did God bring you back? How have you witnessed or experienced God’s judgment personally, on another believer, or a Christian community? What made you think it was God’s judgment?

Conclusion

Believers are the salt of the earth—they are valuable. They preserve society from decay, and they flavor it—creating a thirst for Christ. Are you allowing yourself to be salt or have you become dangerous by compromise—only fit for the discipline of God? Lord, help your church to be salty!

Copyright © 2019 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.

¹ MacArthur, J. F., Jr. (1985). Matthew (p. 241). Chicago: Moody Press.

² MacArthur, J. F., Jr. (1985). Matthew (p. 241). Chicago: Moody Press.

³ MacArthur, J. F., Jr. (1985). Matthew (p. 241). Chicago: Moody Press.

⁴ https://en.wikipedia.org/wiki/History_of_salt

⁵ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 78). Wheaton, IL: Crossway Books.

⁶ https://en.wikipedia.org/wiki/Mummy

⁷ MacArthur, J. F., Jr. (1985). Matthew (p. 236). Chicago: Moody Press.

⁸ MacArthur, J. F., Jr. (1985). Matthew (p. 245). Chicago: Moody Press.

“Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them. I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place. So anyone who breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven. For I tell you, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.

Matthew 5:17-20 (NET)

How should believers view Scripture?

Many believers have different views about Scripture. Some believe it is just good suggestions that we should consider for our lives. Some believe that Scripture is trustworthy when it comes to the gospel, but that its ethics no longer directly apply to our rapidly changing culture. Some believe it is fully God’s Word; while others believe it’s only partially God’s Word. Some believe it is full of errors and lacks authority; while others believe it is fully accurate and thus authoritative. What did Christ believe about Scripture?

When Christ said that he did not come to abolish “the law or the prophets,” this was a common way to refer to the whole Old Testament. Luke 16:16 uses the phrase “law and prophets” this way: “The law and the prophets were in force until John; since then, the good news of the kingdom of God has been proclaimed, and everyone is urged to enter it.” As Christ taught about those who are truly part of the kingdom of heaven in Matthew 5:3-16, some would have questioned if he was contradicting Scripture. Jewish teachers taught that people entered heaven by following the Mosaic law. Was Christ teaching a new way to be right with God and enter heaven? Was he getting rid of the Mosaic law and what the prophets taught? Christ discerns their questions and answers them; that is why he begins with, “Do not think I have come to abolish the Law and the Prophets.” Christ corrects their thinking about his views on the Old Testament. In studying his view of the OT, we can discern a proper view of Scripture in general.

In addition, as we study these verses, it must be said these are considered some of the most difficult verses in Scripture to interpret.¹ What does Christ mean by proclaiming that he did not come to abolish the law and prophets but fulfill them? What is the believer’s relationship to the law? In addition, is there rank in heaven? In what ways are some called greatest and least in God’s kingdom? Finally, in what way must our righteousness surpass that of the Pharisees and experts in the law to enter the kingdom of heaven? This passage is filled with difficult questions.

In fact, godly believers have taken different sides on some of the topics that arise from this passage. However, as we study them, we must remember that God wants us to understand Scripture. It is our guide to obeying and following him. In addition, God has given us not only his Word but his Holy Spirit to help us in the process of interpretation. He has also given us other godly believers who have wrestled with the text before us.

As we study this text, we will consider Christ’s view of Scripture, so it can inform ours.

Big Question: What was Christ’s view of the Old Testament? How should this affect the believers’ view of Scripture in general?

Believers Should Recognize Christ as the Fulfillment of Scripture

“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish these things but to fulfill them.

Matthew 5:17

Interpretation Question: In what ways did Christ fulfill the law or the prophets?

First, it is helpful to define some terms. For Jews, the term “Law” commonly referred to the 613 commands given to Israel in Exodus 20-31, Leviticus, and Deuteronomy.² They detailed the ceremonial, civil, and moral laws of Israel. However, “Law” was sometimes used of only the Pentateuch—the first five books of the OT. At times, it was even used of the whole Old Testament (cf. John 10:34, 12:34). Also, the phrase “the Law or the Prophets,” as mentioned, was another way of referring to the entire Old Testament (cf. Matt 22:40, Lk 16:16). In addition, sometimes Jews would call the whole OT the “law of Moses and the prophets and the psalms” (cf. Lk 24:44).³

Christ said he did not come to abolish the law or prophets but to fulfill them. This is difficult because there is, obviously, some way in which he did abolish them. Believers are no longer under food laws, ceremonies, sabbath days, etc. (cf. Mk 7:19, Col 2:16-17). What did he mean by this controversial saying? It helps to understand that the word “fulfill” has the idea of completion, filling up, or accomplishing.⁴ Someone compared Christ’s relationship to the law to the destruction of an acorn. One can destroy an acorn in one of two ways: He can destroy the acorn by smashing it with a hammer, or by planting it in the ground so that it grows into an oak tree.⁵ Christ destroyed the law by the second way. He removed the acorn of the law by totally fulfilling it. In fact, he did this in such a way that believers are no longer under the Old Testament law. Romans 10:4 says, “For Christ is the end of the law, with the result that there is righteousness for everyone who believes.” Romans 6:14 says we are no longer under law but under grace.

In what ways did Christ fulfill the law and the prophets—the entire OT? There are many ways:

1. Christ fulfilled the OT by fulfilling its messianic predictions.

Beginning in Genesis 3:15, Scripture prophesies about the coming messiah. There was going to be a seed from the woman who would crush the head of the serpent. Many have seen this as the first prophecy of the virgin birth—there has only been one seed of a woman, everyone else has come from the seed of the man. A man born of a virgin would be bitten by Satan on the heel—a veiled prediction of Christ’s death on the cross—and the man would crush Satan’s head—which ultimately refers to Christ’s victory through his death and resurrection. From there prophecies continue: He would come through Abraham, through Jacob, through Judah, through David, and through Solomon. He would be born in Bethlehem, etc. The Gospels detail how Christ fulfilled these messianic predictions. There are around sixty major prophecies—twenty-nine of them fulfilled on the day of his death.

2. Christ fulfilled the OT by fulfilling its types and shadows.

Colossians 2:16-17 says: “Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days—these are only the shadow of the things to come, but the reality is Christ!” The food laws, religious festivals, and sabbath days were all shadows fulfilled in Christ. As shadows, aspects of Christ could be discerned from them which helped prepare people for the coming messiah. The Sabbath represented how Christ would be our rest. The Day of Atonement demonstrated how a perfect lamb would be a substitute for the people. When John saw Christ, he said, “Look, the Lamb of God who takes away the sin of the world!” (John 1:29). The atonement lamb never removed people’s sins, that is why every year it had to be offered again. But after Christ, there is no longer a need to practice the Day of Atonement. Christ completed it. He perfectly fulfilled it (Matt 5:17).

In addition, Christ fulfilled many other types in the Old Testament, as seen in numerous narratives. In the same way God sent manna from heaven for Israel to eat, Christ said he was manna from heaven (John 6:32-35). When the Israelites were dying from snake bites, Moses called for them to look at a raised bronze snake and live. That was a picture of Christ on the cross and how those who believed in him would be saved (John 3:14-15). Christ is the last Adam (1 Cor 15:45). The first Adam willfully followed his wife into sin, but the last Adam died for his wife—the people of God—so that she might be saved. Christ fulfills not only the law, but the prophecies and the stories of the Old Testament. He is seen everywhere. In John 5:39, Jesus said, “You study the scriptures thoroughly because you think in them you possess eternal life, and it is these same scriptures that testify about me.”

3. Christ fulfilled the OT by perfectly obeying God’s law.

Galatians 4:4 says that Christ was born under the law. In Matthew 3:15, at Christ’s baptism, he declared how he must fulfill all righteousness. Christ obeyed the 613 commands in the Mosaic law perfectly. Since he was perfect, he can offer us his righteousness and take our sins (2 Cor 5:21). When going through the Gospels, it is important to understand that it was the misinterpretations of the law by the scribes and Pharisees that he didn’t obey—not the law itself.

4. Christ fulfilled the OT by paying the righteous demands of the law.

The penalty for disobeying God’s laws was death. Christ, though perfect, died for the sins of the world. Romans 6:23 says, “For the payoff of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” Because of Christ’s death, we can accept his sacrifice for sins, follow him as Lord and Savior, and be saved eternally (cf. John 3:16, Romans 10:9-13).

5. Christ fulfilled the OT by giving believers power to keep the righteous requirements of the law through the Spirit.

Romans 8:4 says, “so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.” This was prophesied in the Old Testament; God would write his laws on our hearts and give us power through his Spirit to fulfill them. Ezekiel 36:27 says, “I will put my Spirit within you; I will take the initiative and you will obey my statutes and carefully observe my regulations.”

Interpretation Question: If believers are not under the law anymore, in what way do we fulfill the righteous requirements of the law through the Spirit?

Romans 13:8-10 says,

Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law. For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” Love does no wrong to a neighbor. Therefore love is the fulfillment of the law.

Similarly, Galatians 5:14 and 18 say, “For the whole law can be summed up in a single commandment, namely, ‘You must love your neighbor as yourself’… But if you are led by the Spirit, you are not under the law.”

Though not called to practice food laws, sabbath days, etc., the Spirit, which Christ sent us, produces righteousness in our lives. The Spirit helps us put to death the misdeeds of the body (Rom 8:13) and helps us love God and others more (Gal 5:22-23). Christ fulfills the law by his Spirit working in us.

Finally, it should be added that Christ not only fulfills the OT but also the NT. He is the emphasis of the Gospels, as they reveal his life and teaching. The book of Acts describes his works through his apostles. The Epistles share his teaching through his apostles, and the book of Revelation describes his wrath, second coming, and ultimate rule on the earth. Christ is the fulfillment and focus of the entire Scripture. We should recognize him as we study God’s Word and help reveal him as we teach Scripture to others. We must have an entirely Christocentric view of Scripture.

Application Question: Why is it important to have a Christocentric view in studying and teaching Scripture—especially the OT? What symbol or shadow of Christ stands out most to you in the OT?

Believers Should Recognize the Perseverance and Authority of Scripture

I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place.

Matthew 5:18

Interpretation Question: What does the smallest letter or stroke of a letter refer to?

When Christ referred to the smallest letter or stroke of a letter, he was referring to specific aspects of the Hebrew letter system. The smallest letter in the Hebrew alphabet is the “jot” or “yod.” The stroke of a letter refers to a “tittle,” which is a small mark that serves to distinguish one letter from another. It is similar to the way the bottom stroke of a capital E distinguishes it from a capital F.⁶ Jesus said the law would not pass away until heaven and earth pass away and everything is accomplished that was taught in the OT.

Interpretation Question: What does Christ’s comments about law in Matthew 5:18 teach about Christ’s view of Scripture?

1. Christ believed in the endurance of Scripture.

Sometimes people make arguments that Scripture has been tampered with, specific books lost, and that the copies that we have are not correct. However, Christ taught that God would preserve Scripture even down to the tiniest letter and the least stroke of a pen. Peter said that “the word of the Lord endures forever” (1 Peter 1:25).

This is made clear by all the attempts throughout history to stomp out God’s Word. It has endured constant criticism from both the science and history communities. It has endured manipulation from cults and false prophets. It has been burned and banned by nations. And yet, it still endures today. It is the most copied, printed, translated, and sold book every year. In addition, from a historical reliability standpoint (i.e. the number of copies and the time interval from the originals), it is the most accurate ancient manuscript. In fact, it has more historical evidence than any ten ancient manuscripts combined. There is no book like it. God has preserved his Word. Christ prophesied this, the evidence supports it, and believers trust it.

2. Christ believed in the authority of Scripture.

In addition, Christ’s comments demonstrate that he believed in the literal inspiration of Scripture—that the exact words of Scripture, and even the letters, were chosen by God and not just the ideas. This is important since some liberal theologians would argue against this today. They would say that you can’t trust what the Bible says about science or history—it’s the ideas that matter, not the details. However, Christ did not take that view. Every word of Scripture, even down to letter and least stroke of a pen, was important.

In fact, we see this in Christ’s discussion with the Sadducees in Matthew 22:30–32. The Sadducees were the liberal believers in Christ’s day. They did not believe in miracles, the resurrection, or even an afterlife. One day, they tested Christ on his belief of the resurrection. They concocted a scenario where a woman’s husband dies and then she marries his brother. The brother dies, and she marries another brother. He dies, she marries another, and so on, until the seventh died. Then she eventually died. The Sadducees asked Christ, “At the resurrection whose wife will she be?” On this, commentator William MacDonald says, “Basically, they argued that the idea of resurrection posed insuperable difficulties, hence it was not reasonable, therefore it was not true.”⁷ Look at how Christ responded in Matthew 22:30–32:

For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven. Now as for the resurrection of the dead, have you not read what was spoken to you by God, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? He is not the God of the dead but of the living!

Here, Christ’s argument rests on the tense of the word “am.” Essentially, Christ says, “Didn’t you notice that ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’ was written in the present tense?” Christ was saying that Abraham, Isaac, and Jacob are all still alive, and therefore, would one day be resurrected. This confronted their lack of belief in the afterlife and the resurrection. It also challenged their liberal view of Scripture. Every word of Scripture has been chosen by God, even down to the tense.

We can trust Scripture. It is authoritative even down to the tense and letters of words. Therefore, we can trust what Scripture says about science, history, life, death, and everything else. Scripture teaches its own inerrancy. Psalm 19:7-8 says, “The law of the Lord is perfect and preserves one’s life. The rules set down by the Lord are reliable and impart wisdom to the inexperienced. The Lord’s precepts are fair and make one joyful.” Scripture is perfect, reliable, and fair. Christ believed in the perseverance and authority of Scripture, and so must we.

Do you believe in everything Scripture teaches? It is trustworthy in what it teaches about God, creation, marriage, parenting, male and female roles, sin, righteousness, eternity, and itself.

Application Question: Why is the endurance and authority of Scripture so important to the Christian faith? In what ways have many forsaken belief in the endurance and authority of Scripture?

Believers Should Recognize that Eternal Reward Is Based on Our Response to Scripture

So anyone who breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven.

Matthew 5:19

Observation Question: According to Matthew 5:19, what is the basis for reward and greatness in the kingdom of heaven?

In Matthew 5:19, Christ teaches something that is often very confusing to believers. He says that those who break one of the least of these commands and teach others to do so will be called least in the kingdom of heaven. And, those who practice God’s Word and teach others to do so will be called great in the kingdom of heaven.

What is Christ referring to? It should be made clear—that this is not a salvation issue. Believers are not saved by teaching and obeying Scripture. It’s also not a loss of salvation issue (if that were possible); even the “least in the kingdom” are still part of the kingdom.

One of the things that Christ constantly teaches in the Sermon on the Mount is the reality of rewards in heaven. In Matthew 6, he teaches the disciples to not be like the Pharisees and scribes who did their righteous deeds to be seen by people. Their reward was being seen by others, but they would not be rewarded by the Father. Furthermore, in Matthew 6:19, he challenges the disciples to store up riches in heaven and not on earth. Reward seems to refer to both rulership and opportunities to serve in heaven. In the Parable of the Minas, the faithful servants are rewarded with cities to rule over (Lk 19:16-19). Those who are great in heaven will have more opportunities to rule with Christ and serve others.

Though salvation is not based on works, reward or loss of reward is. Second John 8 says, “Watch out, so that you do not lose the things we have worked for, but receive a full reward.” These works specifically have to do with our teaching and obeying of God’s Word. This is important to hear because often Christians think that only pastors are called to teach God’s Word. This is not true. In the Great Commission, God calls all believers to make disciples of all nations—teaching them everything that Christ commanded (Matt 28:19-20). All believers are called to teach God’s Word to others. We should share the gospel with the lost. We should teach other believers how to grow in Christ. Parents should teach their children (Eph 6:4); older women should teach younger women (Titus 2:3-4); husbands are called to teach their wives (Eph 5:25-26). We are all called to study and teach God’s Word.

Since it is possible for us to teach others to disobey God’s Word, interpretation is very important. If we misinterpret Scripture, we can lead others astray. Second Timothy 2:15 says, “Make every effort to present yourself before God as a proven worker who does not need to be ashamed, teaching the message of truth accurately.” Who will God approve? Those who work hard at studying Scripture in order to correctly teach truth. Laziness and bad interpretation will lead to lack of approval and lack of reward. There will be many in heaven with good intentions but harmful hermeneutics—the study of interpreting Scripture—who led others astray.

But it is not just our teaching that matters; our obedience matters as well. Paul said this to Timothy, “Be conscientious about how you live and what you teach. Persevere in this, because by doing so you will save both yourself and those who listen to you” (1 Tim 4:16). If we have correct doctrine, but don’t practice it, we will harm not only ourselves but those who watch and listen to us. Reward in heaven will be based on what we do with God’s Word. John MacArthur’s comments are helpful:

Greatness is not determined by gifts, success, popularity, reputation, or size of ministry but by a believer’s view of Scripture as revealed in his life and teaching.

Jesus’ promise is not simply to great teachers such as Paul or Augustine, Calvin, Luther, Wesley, or Spurgeon. His promise applies to every believer who teaches others to obey God’s Word by faithfully, carefully, and lovingly living by and speaking of that Word. Every believer does not have the gift of teaching the deep doctrines of Scripture, but every believer is called and is able to teach the right attitude toward it.⁸

Are you faithfully studying and teaching God’s Word to others? Sadly, many believers simply don’t care what it says. They think as long as they know the gospel and love God and others, that’s all that matters. Some might even declare that doctrine is dangerous because it divides. However, God has called us to study his Word and teach it to all, as we make disciples. Unfaithful Christians neglect studying God’s Word, and that reality will be displayed in their lack of reward from God in heaven. First Corinthians 3:15 talks about some Christians getting into heaven as escaping the fire—there will be no rewards for them.

Are you teaching and obeying God’s Word? Those who are faithful, God will reward. Those who aren’t will experience loss of reward.

Application Question: What makes the doctrine of reward in heaven so controversial, as some really struggle with this doctrine? Why is it important? Are you motivated by reward? Why or why not?

Believers Should Recognize that to Enter Heaven, Our Righteousness Must Conform to Scripture

For I tell you, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.

Matthew 5:20

Interpretation Question: In what way must a believer’s righteousness surpass that of the Pharisees and the experts of the law to get into heaven?

This comment would have been startling to the Jews listening. Pharisees and teachers of the law (or scribes) were considered the most righteous people in Israel. “The Jews had a saying, ‘If only two people go to heaven, one will be a scribe and the other a Pharisee.’”⁹ The Jews would have thought, “If they can’t get into heaven, how can we?”

What did Christ mean by needing a greater righteousness to enter heaven?

1. Christ meant to show that man’s righteousness can never earn salvation and that imputed righteousness is needed.

The Jews believed that studying the law and practicing its righteousness led to being accepted by God and entering heaven. However, the law was never meant to save. It was meant to show how people were sinful and in need of the Savior. Romans 3:20 says, “For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.” Romans 3:23 says, “for all have sinned and fall short of the glory of God.” According to the law, the consequence of one sin is death—separation from God eternally (Rom 6:23). Even the Pharisees and scribes were not righteous enough to get into heaven—they had fallen short of God’s glory and were under God’s judgment just like everybody else. Therefore, how can people secure a greater righteousness and be saved?

Romans 3:21-22 (ESV) says, “But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe…” Christ lived the perfect life that people could never live. Though he never sinned, he died on the cross for our sins. When he died on the cross, he took our sin and gave us perfect righteousness (2 Cor 5:21). This was the righteousness that Christ was calling the Jews to accept. It is only applied to those who believe in and follow Christ—they believe that Jesus is the Son of God and that he died for our sins, was buried, and resurrected.

Have you believed in Christ and therefore been made right for heaven?

2. Christ meant to show that only those who practice true righteousness, as fostered by the Spirit, are really saved.

The Pharisees and scribes loosened the demands of God’s law by only teaching the need to practice outward righteousness. They taught if one had not murdered or committed adultery, he had kept the law. These were called the traditions of the elders. But Christ corrects this laxing of the law. He said that anyone who has been angry or lusted had broken the laws of murder and adultery in his or her heart. The Pharisees had never been given God’s Spirit, so they could not practice true righteousness which was both internal and external. Christ called them whitewashed tombs—pretty on the outside but full of dead bones on the inside (Matt 23:27).

In addition, the Pharisees and scribes also changed many of God’s commands. In Matthew 5:43, Christ said, “You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’” Love your neighbor came from Leviticus, but hate your enemy was an addition—something that Scripture never taught. The Pharisees and scribes again loosened the demands of God’s law by saying that people did not need to love their enemy. However, Christ taught what the law truly demanded—to even love one’s enemies and to in fact bless them.

When Christ taught that those who belong to the kingdom of heaven are the poor in spirit, the mourners, the meek, those who hunger and thirst for righteousness, the merciful, the pure in heart, and the peacemakers (Matt 5:3-9), he was outlining the supernatural changes in the life of true believers. In the New Covenant, God gives believers new hearts. He writes his laws on them and gives them the Holy Spirit in order to obey these laws (cf. Jer 31:33, Ez 36:27). This is what the Pharisees did not have, which proved that they were not truly born again. True believers have a greater righteousness because it is both internal and external.

This is important to emphasize. Though we are saved by faith alone (cf. Eph 2:8-9), true faith is never alone. It always produces righteousness (cf. James 2, Eph 2:10). It will be a greater righteousness than that of Pharisees and scribes because it comes from a right heart that obeys God’s Word.

This will be a predominant theme throughout the rest of the Sermon on the Mount. Christ will continue to describe the character and righteousness of those in his kingdom. Are you part of his kingdom? We must have Christ’s imputed righteousness which comes through faith. But we also must have righteousness that conforms to God’s Word—proving our faith.

Application Question: What is the difference, theologically speaking, between works being the root of salvation and works being the fruit of it? Why is righteousness so important as a proof of true salvation (cf. James 2)? In what ways have you experienced the fruit of salvation—a changing life?

Conclusion

How should believers view Scripture? This is important because our view of Scripture has eternal consequences—affecting salvation and reward in heaven.

1. Believers Should Recognize Christ as the Fulfillment of Scripture
2. Believers Should Recognize the Perseverance and Authority of Scripture
3. Believers Should Recognize that Eternal Reward Is Based on Our Faithfulness to Scripture
4. Believers Should Recognize that to Enter Heaven, Our Righteousness Must Conform to Scripture

Copyright © 2019 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.

¹ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 36). Grand Rapids, MI: Baker Academic.

² MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1218). Nashville: Thomas Nelson.

³ Guzik, D. (2013). Matthew (Mt 5:17–18). Santa Barbara, CA: David Guzik.

⁴ MacArthur, J. F., Jr. (1985). Matthew (p. 263). Chicago: Moody Press.

⁵ Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 22). Wheaton, IL: Victor Books.

⁶ MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1218). Nashville: Thomas Nelson.

⁷ MacDonald, William. Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.). Nashville: Thomas Nelson, 1995), 1287.

⁸ MacArthur, J. F., Jr. (1985). Matthew (p. 272). Chicago: Moody Press.

⁹ MacArthur, J. F., Jr. (1985). Matthew (p. 277). Chicago: Moody Press.