Blessed are the meek, for they will inherit the earth.

Matthew 5:5 (NET)

Application Question: In what ways is this beatitude paradoxical? How does it differ from the world’s philosophy?

The world says it is the proud, the tough, and the aggressive who inherit the earth. It is the survival of the fittest. But Christ says the meek will inherit the land. It is a paradoxical statement, just as the other Beatitudes are.

As we consider this—it is important to remember that the Beatitudes are characteristics of those who enter the kingdom of heaven. The Beatitudes begin and end with “for the kingdom of heaven belongs to them.” If these characteristics are not in our lives, however imperfectly, we are not part of the kingdom of heaven.

Again, there is a progression within these characteristics. It starts with being poor in spirit. This means that people intellectually recognize that there is nothing in them that would commend them to God. They are like beggars with no spiritual credit to their account. It is the poor in spirit, and them alone, who are part of the kingdom of heaven. When people recognize their sin and therefore poverty before God, this leads to an emotional response—mourning over sin. From these two attitudes arises the third beatitude, “meekness.” Those who recognize their sin and mourn over it become the meek who inherit the earth.

In this study, we will consider meekness and the promise to the meek.

Big Question: What does it mean to be meek and receive the earth? Also, what applications can we take from this beatitude?

Meekness

Interpretation Question: What does it mean to be meek and what does it look like practically?

First, it should be said that there is no one English word that can fully capture the meaning of the Greek word. “Prautes” was used of a soothing medicine, a soft breeze, and a trained animal.¹ It is typically translated meek, humble, or gentle. Since none of these fully capture the meaning, we’ll consider what it looks like to be meek.

1. The meek are self-controlled or Divinely controlled.²

As mentioned, the Greek word was used of a formerly wild animal that had been broken and trained by its master. Previously, the animal could not be ridden or controlled, but after being trained, it followed the master’s instruction. This is true of believers; when we first come to Christ, we often are wild and don’t fully submit to or trust our Master. However, through both trials and blessings, God teaches us to fully trust and obey him.

We saw this in the life of Abraham. When he first began to follow the Lord, he left his home and family to go to the land to which God called him. However, Genesis 11 tells us that he didn’t leave his entire family behind and that he stopped before reaching Canaan. He brought his father and nephew and tarried in Haran for many years until his father died. Abraham didn’t fully obey God—his obedience was delayed and partial. Then when he finally got to the promised land, there was a famine. Therefore, he immediately left and went to Egypt where he suffered by briefly losing his wife to Pharaoh (Gen 12). Later, as Abraham awaited the promised child, he took things into his own hands by marrying his wife’s servant, Hagar (Gen 16). This caused great strife in his family—strife which continues today between Jews and Arabs. However, in Genesis 22, when God calls him to sacrifice his son, Isaac, he immediately obeys though it would have cost him greatly. Hebrews 11:19 says he was willing to sacrifice his son because he believed God would raise him from the dead. Through his years of walking with God, and at times stumbling, he learned to continually trust and submit to God—he grew in meekness. Instead of responding with delayed obedience or clear disobedience, when God made him wait, put him in a trial, or commanded something perplexing, he learned to immediately obey. Abraham grew in meekness—he was God-controlled.

Young Christians often get mad at God when things don’t go their way. They are like partially trained horses that don’t fully trust their Master and occasionally try to buck him off. Psalm 32:8-9 says:

I will instruct and teach you about how you should live. I will advise you as I look you in the eye. Do not be like an unintelligent horse or mule, which will not obey you unless they are controlled by a bridle and bit.

As immature believers, God must, at times, exert force on us to obey. He must train us to be meek. But as we mature, his Word and pleasure become sufficient.

Application Question: In what ways have you experienced this gradual growth in submission to God and his Word, even as Abraham did?

2. The meek are gentle in response to personal offense, as they trust God with judgment.

Christ taught this in various ways and demonstrated it with his life. In Matthew 5:38-41, he teaches that if someone slaps us on the cheek, we should turn the other cheek. And, if someone makes us go one mile, we should willingly go two miles. If someone wants our shirt, we should give our jacket as well. This is the type of person that the world would call “weak,” but it is not weakness—it is power under control. It is not that the person cannot fight back, it’s that he won’t fight back. He trusts God to fight his battles; it is his job to bless.

We saw this in Joseph’s response to his brothers who had previously sold him into slavery. After Joseph’s father died, the brothers threw themselves down before Joseph—declaring that they were his slaves and pleading with him to not punish them. In Genesis 50:19-21, he responds:

“Don’t be afraid. Am I in the place of God? As for you, you meant to harm me, but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. So now, don’t be afraid. I will provide for you and your little children.” Then he consoled them and spoke kindly to them.

When he says, “Am I in the place of God?”, this means that it was not Joseph’s right to judge them. It was God’s. Joseph chose to bless them and provide for their children. Paul taught the same thing in Romans 12:19-21:

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.

Obviously, this is perfectly modeled in Christ. Peter said this about him, “When he was maligned, he did not answer back; when he suffered, he threatened no retaliation, but committed himself to God who judges justly” (1 Pet 2:23).

How do you respond when people hurt or insult you? The meek respond with gentleness. They bless and don’t curse. They seek to serve, instead of seeking revenge, as they entrust judgment to God.

Application Question: Why is it so difficult to leave justice with God in regards to personal offense? Should we, at times, defend ourselves? If so, when?

3. The meek are righteously angry at injustice towards others and dishonor toward God.

Righteous anger is a great virtue. Psalm 7:11 describes how God is angry at sin all day long; therefore, we should be as well. Without righteous anger, sin continues, people are abused, God is blasphemed, and nothing ever changes. Often, sin continues simply because we are not angry enough. We are apathetic and unconcerned about the rampant sin of society, the pain of others, and the injustices happening throughout the world; therefore, evil continues to spread.

The meek respond gently to personal offense but with righteous anger when others are injured or treated unjustly. Again, we see this perfectly modeled in Christ. When he was personally insulted, he was like a lamb. He never retaliated and often said nothing. He was powerful; he could have called myriads of angels to defend him, but he didn’t. He willingly submitted himself to God’s perfect will—including death for our sins. However, when it came to others being mistreated or God being dishonored, he was like a lion. He called the Pharisees serpents and whitewashed tombs. He went into the temple twice with a whip and drove out those cheating others and dishonoring God.

In Numbers 12, Moses was called the meekest man on the earth (v. 3). When his sister and brother were angry with him for marrying an Ethiopian woman, he did and said nothing. God defended him by judging his sister and making her leprous. In response, Moses pleaded for mercy and God healed her. But when Israel sinned against God by worshipping the golden calf, he broke the stone tablets, which the Ten Commandments were written on, ground up the idol and made the Israelites drink it (Ex 32). He was righteously angry, but not selfishly angry.

William Barclay translated the word “meek” as “Blessed are those who are always angry at the right time, and never angry at the wrong time.”³ Furthermore, he added:

If we ask what the right time and the wrong time are, we may say as a general rule for life that it is never right to be angry for any insult or injury done to ourselves—that is something that no Christian must ever resent—but that it is often right to be angry at injuries done to other people. Selfish anger is always a sin; selfless anger can be one of the great moral dynamics of the world.⁴

Application Question: In what ways have you experienced righteous anger when others were hurt or God was dishonored? How did you handle it?

4. The meek are humble before God and others.

They are humble because they know their spiritual poverty—how they fall short of God’s glory—and continually mourn it. Where the prideful desire to exalt themselves and, in the process, often put others down, the humble desire for God to be exalted and for others to be lifted up. Philippians 2:3-4 says, “Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Each of you should be concerned not only about your own interests, but about the interests of others as well.” This is what Christ did, as he became a man and offered his life for others (Phil 2:5-11). This is how Paul was when he said that he would rather be cursed and cut off from Christ so that Israel may be saved (Rom 9:2-3). The humble seek the interests of God and others over their own. Are you humble?

Application Question: How would you describe the difference between pride and humility? How should humility be practiced?

Tests of Meekness

Application Question: How can we tell if we are meek?

We can discern if we are meek by honestly answering a few simple questions:

1. Do I submit to God and his Word? Or do I get angry at God and rebel against him, especially when times are hard?
2. How do I respond when people accuse or hurt me? In general, do I let God defend me or do I fight for my rights? Martin Lloyd Jones said it this way: “The test of meekness is not whether we can say we are poor sinners, but what we do when others call us vile sinners” (paraphrase).⁵
3. Am I righteously angry when people dishonor God and hurt others? Or am I apathetic when it comes to the honor of God and the pain of others?
4. Am I humble or prideful? Am I pursuing the benefit and blessing of others above my own? Or is my prosperity the driving force in my life? Is it important for others to think highly about me? Or am I content with God’s pleasure and approval?

Application Question: Which characteristic of the meek stood out most to you and why? Which aspect do you feel most challenged to grow in? What other questions are good tests of our meekness?

The Necessity of Meekness

Application Question: Why is it necessary to be meek?

1. Meekness provides a proof of salvation.

Again, when Christ said, “they will inherit the earth,” “they” is emphatic—meaning “they alone.” When people have truly been born again, they recognize their spiritual poverty and are led to mourn. This creates meekness in their lives. Because they see their sin before God, it creates a humility—leading them to submit to Christ’s lordship. They begin to imperfectly control their anger. Instead of seeking revenge, they begin to bless their enemies, instead of cursing them.

Christ says if these characteristics are not showing up in our lives, we are not part of his kingdom. The world is wild and unruly—they don’t obey God. But the believer has submitted control of his life to God and wants to obey him. Since he has been forgiven so much, he forgives others when they fail him. Because God’s nature abides in him, he is angry at his sin and that of others, so he fights against it.

Is meekness being demonstrated in your life—bringing assurance of salvation? Kent Hughes describes the importance of meekness for assurance this way:

Again, this is not to suggest that you are not a Christian if you fall into these sins [referring to being harsh, grasping, vengeful, and uncontrollable], but rather to point out that if they are part of your persona, if you are a self-satisfied “Christian” who thinks that the lack of gentleness and meekness is “just you” and people will have to get used to it, if you are not repentant, you are probably not a Christian.

Jesus’ words are not demanding perfection. The point is, however, that if a gentle/meek spirit is not at least imperfectly present in your life, if it is not incipient and growing, you may very well not have the smile of Christ, which is everything.⁶

2. Meekness is necessary as an act of obedience.

In Scripture, God commands believers to be meek. Colossians 3:12 says, “Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience” (ESV). Many times, we must respond in meekness simply as an act of obedience to our heavenly Father.

3. Meekness is necessary to receive and understand God’s Word.

In the ESV, James 1:21 says, “Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls.” In order to receive the seed of the Word of God, we must have meek hearts—hearts willing to submit to our Master. If we rebel and fight against what Scripture teaches, the Word of God will never take root in our lives to save or sanctify us.

In fact, we need meekness—a willingness to submit to our Master’s Words—to even understand Scripture. John 7:17 says, “If anyone wants to do God’s will, he will know about my teaching, whether it is from God or whether I speak from my own authority.” If we don’t want to do God’s will, we won’t be able to truly understand God’s Word. We’ll twist and pervert Scripture to make it fit our desires, or we’ll reject it outright. We need this meek spirit in order to receive and understand Scripture.

4. Meekness is necessary in order to properly teach Scripture.

In 1 Peter 3:15 (NIV), Peter said:

But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect

“Gentleness” is the same word for “meekness.” Without gentleness, we’ll harm people with God’s Word. We’ll argue, fight, and push people away. Paul said in Ephesians 4:15 that we must speak the truth in love. Without humility, we’ll puff ourselves up with our knowledge and condemn others. We’ll be like the Pharisees who sought to hurt and control others with Scripture, instead of edifying and healing them. In addition, without righteous anger—an important aspect of meekness—people will never recognize the seriousness of sin. We need meekness to properly teach God’s Word.

Application Question: What are your thoughts about the importance of meekness for assurance of salvation and to receive, understand, and teach Scripture? What are some other reasons why meekness is necessary?

Growth in Meekness

Application Question: How can we grow in meekness?

We develop meekness through several ways:

1. To grow in meekness, we must ask God for it.

Meekness is a supernatural characteristic. It is a fruit of the Holy Spirit (Gal 5:23). Pride, lack of self-control, and fits of rage are fruits of our flesh (Gal 5:19-20). We must cry out for the Holy Spirit to bear the fruits of humility, self-control, and gentleness in our lives.

2. To grow in meekness, we must yoke ourselves to Christ, in discipleship.

Christ said this in Matthew 11:29, “Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.” Again, “gentle” can be translated “meek.” In biblical times, a young ox was yoked to an experienced ox so that he could be trained. Christ is the perfectly meek one. As we commit to Christ and abide in him through praying, studying his Word, serving, etc., he will train us to be like him. He will train us to keep our mouths closed when people criticize or hurt us and to trust that God will defend us. He’ll teach us to be righteously angry—consumed with God’s glory and justice for all.

Are you allowing yourself to be trained by Christ—the one who submitted his rights to God and trusted God’s judgment? Or are you allowing yourself to be trained by the world—seeking the earth now instead of in eternity?

3. To grow in meekness, we must grow in faith.

In the same way, a wild horse must learn to trust the master in order to be tamed, we must also learn to trust God to grow in meekness. This concept is also reflected in Psalm 37, in which Matthew 5:5 was originally quoted. David, the author of this wisdom Psalm, begins it with:

Do not fret when wicked men seem to succeed! Do not envy evildoers! For they will quickly dry up like grass, and wither away like plants. Trust in the Lord and do what is right! Settle in the land and maintain your integrity!

Psalm 37:1-3

It is easy to focus on the prosperity of the world who do not acknowledge God and sometimes persecutes the just. This often leads to discouragement and, at times, even following the world’s path. In Psalm 37:10-11, David said: “Evil men will soon disappear; you will stare at the spot where they once were, but they will be gone. But the oppressed will possess the land and enjoy great prosperity.”

Similarly, in Psalm 73, another wisdom Psalm, Asaph said his feet almost slipped, as he envied the arrogant and their prosperity (Ps 73:2-3). It wasn’t until he went into God’s sanctuary that he understood their ultimate end and found strength to persevere (Ps 73:17).

Likewise, if we are to inherit the land and God’s blessings, we must go into God’s sanctuary and see the end of the wicked—those who live for this world. We must learn to trust God to defend and reward us, and ultimately to judge the ungodly.

How do we grow in faith—our trust in God?

In short, Romans 10:10 says faith comes by hearing and hearing by the Word of God. As we live in God’s Word, our minds become transformed by it. We begin to understand that in God’s economy, the first will be last and the last will be first. It is the meek and humble, not the proud and arrogant, who inherit the land. Without living in God’s Word, our faith will be weak, and we’ll get discouraged and possibly start following the path of the world—seeking to inherit the earth now.

Application Question: How is God calling you to pursue growth in meekness?

Inherit the Earth

Interpretation Question: What does it mean to inherit the earth?

To inherit the earth seems to have three aspects:

1. In the future, the meek will inherit the earth at Christ’s coming.

When God created the earth, he gave dominion of it to man. However, when Adam sinned, paradise was lost. Satan became the prince of this world, and sin brought this world into bondage. Instead of staying in a state of newness and fruitfulness, it decays, grows thorns, and causes pain. However, one day, at Christ’s return, he will give the world again to the meek. At that time, there will be a renewal of the earth—the lion will lie down with the lamb, the cow will feed with the bear, and children will lead them (Isaiah 11). There will be perfect peace in the world. Paradise will be ruled by the meek, as they are co-heirs with Christ (Rom 8:17).

2. Presently, the meek inherit the earth in the sense that they are not owned by their possessions.

Kent Hughes said it this way:

But there is also a present inheritance that abundantly enriches our earthly existence. There is a sense in which those who set their minds on riches never possess anything. This was given classic expression by one of the world’s wealthiest men when asked how much is enough money. “Just a little bit more,” he answered. He owned everything, yet possessed nothing!

It is the meek who own the earth now, for when their life is free from the tyranny of “just a little more,” when a gentle spirit caresses their approach to their rights, then they possess all.⁷

The world is constantly ruled by the spirit of more. They need the newest phone, the newest laptop, the newest clothes, and the newest car, and therefore never really possess anything. Instead, things possess them. However, when believers don’t focus on the things of this world, it allows them to “seek first the kingdom of heaven” and Christ says, “all these things will be added unto them” (Matt 6:33 paraphrase). God meets their needs now, and one day, they will possess all things.

3. Presently, the meek inherit the earth in that God often exalts them to places of leadership and authority now.

God opposes the proud but gives grace to the humble (James 4:6). He took Moses who was the meekest man on the earth and put him in leadership over his chosen people. He took Joseph from slavery and prison and made him second in command over Egypt. He took David, a shepherd boy, and made him king over Israel. God blesses the meek and often gives them the land—leadership and authority—now.

“Blessed are the meek, for they [alone] will inherit the earth.” Only these people will receive the eternal inheritance of the earth. And only these people possess the earth now. For most, the world and its things possess them. God often places the meek in places of authority and leadership now, which is just a foretaste of eternity.

Application Question: What do you think about the statement, “Most people don’t possess things; things possess them”? In what ways is this true? Why should believers relate differently to earthly possessions? How have you seen or experienced God putting the meek in places of authority now?

Conclusion

The world says it is the proud, the tough, and the aggressive who inherit the earth. It is the survival of the fittest. But Christ says it is the meek—the ones who submit to God and trust him to defend them. It is those who humble themselves before their Master and submit to his leading who inherit the land.

Are you one of the meek? It is the meek, and the meek alone, who inherit the land. Thank you, Lord. Amen!

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. 170). Chicago: Moody Press.

² Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 34–35). Wheaton, IL: Crossway Books.

³ Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 111). Edinburgh: Saint Andrew Press.

⁴ Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 111). Edinburgh: Saint Andrew Press.

⁵ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 37–38). Wheaton, IL: Crossway Books.

⁶ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 36). Wheaton, IL: Crossway Books.

⁷ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 37). Wheaton, IL: Crossway Books.

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.

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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.