Peacemakers are listed next. They will be called sons of God. Again, Jesus must have been describing every true follower of Christ, because everyone who believes in Christ is a son of God (see Gal. 3:26).

Those who are born of the Spirit are peacemakers in at least three ways:

First, they’ve made peace with God, one who was formerly their enemy (see Rom. 5:10).

Second, they live in peace, as far as possible, with other people. They’re not characterized by dissensions and strife. Paul wrote that those who practice strife, jealousy, outbursts of anger, disputes, dissensions and factions will not inherit God’s kingdom (see Gal. 5:19-21). True believers will go the extra mile to avoid a fight and keep peace in their relationships. They do not claim to be at peace with God while at odds with a brother (see Matt. 5:23-24; 1 John 4:20).

Third, by sharing the gospel, true followers of Christ also help others make peace with God and their fellow man. Perhaps alluding to this very verse of the Sermon on the Mount, James wrote, “And the seed whose fruit is righteousness is sown in peace by those who make peace” (Jas. 3:18).

The fifth trait, mercifulness, is also one that every born-again person naturally possesses by virtue of his having the merciful God living within him. Those who possess no mercy are not blessed of God and reveal that they are not partakers of His grace. The apostle James concurs: “Judgment will be merciless to one who has shown no mercy” (Jas. 2:13). If one stands before God and receives a merciless judgment, do you think he would go to heaven or hell?^[1] The answer is obvious.

Jesus once told a story of a servant who had received great mercy from his master, but who was then unwilling to extend some mercy to his fellow servant. When his master discovered what had happened, he “handed him over to the torturers until he should repay all that was owed him” (Matt 18:34). All his formerly-forgiven debt was reinstated. Then Jesus warned His disciples,”My heavenly Father will also do the same to you, if each of you does not forgive his brother from your heart” (Matt. 18:35). Again, non-merciful people will not receive mercy from God. They are not among the blessed.

^[1] Interestingly, the very next verse in the book of James is, “What use is it, my brethren, if a man says he has faith, but he has no works? Can that faith save him?” (Jas. 2:14).

Do Christ’s disciples ever sin? Apparently sometimes the do, since Jesus taught them to ask for forgiveness for their sins.

“And forgive us our debts, as we also have forgiven our debtors. And do not lead us into temptation, but deliver us from evil. For Thine is the kingdom, and the power, and the glory, forever. Amen.” For if you forgive men for their transgressions, your heavenly Father will also forgive you. But if you do not forgive men, then your Father will not forgive your transgressions (Matt. 6:12-15).

Jesus’ disciples realize that their disobedience offends God, and when they sin, they feel ashamed. They want the stain to be removed, and thankfully, their gracious heavenly Father is willing to forgive them. But they must ask for forgiveness, the fifth request found in the Lord’s Prayer.

Their being forgiven, however, is conditional upon them forgiving others. Because they’ve been forgiven of so much, they have an obligation to forgive everyone who requests their forgiveness (and to love and work for reconciliation with those who don’t). If they refuse to forgive, God won’t forgive them.

The sixth and final request, too, is one that obviously reflects the true disciple’s desire to be holy: “Do not lead us into temptation, but deliver us from evil [or ‘the evil one’].” So much does the true disciple long for holiness that he asks God to not lead him into a situation where he might be tempted, lest he succumb. Additionally, he requests that God would rescue him from any evil that might entrap him. Certainly this is a great prayer to pray at the beginning of each day, before we journey out into a world of evil and temptation.

Those who know God understand why all six requests of this prayer are so appropriate. The reason is revealed in the final line of the prayer: “For [or because] Thine is the kingdom, and the power, and the glory, forever” (Matt. 6:13). God is a great King who rules over His kingdom in which we are His servants. He is all-powerful, and no one should dare resist His will. All glory will belong to Him forever. He is worthy to be obeyed.

What is the dominant theme of the Lord’s prayer? Holiness. Christ’s disciples desire that God’s name be hallowed, that His reign would be established over the earth, and that His will be perfectly done everywhere. This is more important to them than even their daily bread. They want to be pleasing in His sight, and when they fail, they want forgiveness from Him. As forgiven people, they extend forgiveness to others. They long to be perfectly holy, to the degree that they desire to avoid temptation, because temptation increases their chances of sinning. The disciple-maker teaches these things to his disciples.

Now we begin a new paragraph (in the NASB). It is a pivotal section of enormous importance, an introduction to much of what Christ will say in the remainder of His sermon.

Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished. Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven. For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven (Matt. 5:17-20).

If Jesus warned His audience against thinking that He was abolishing the Law or the Prophets, then we can safely conclude that at least some in His audience were making that assumption. Why they were making such an assumption we can only guess. Perhaps it was Jesus’ stern rebukes of the legalistic scribes and Pharisees that tempted some to think He was abolishing the Law and Prophets.

Regardless, Jesus clearly wanted His disciples to realize the error of such an assumption. He was the divine inspirer of the entire Old Testament, so certainly He was not going to abolish everything He’d said through Moses and the Prophets. On the contrary, He would, as He said, fulfill the Law and Prophets.

Exactly how would He fulfill the Law and Prophets? Some think that Jesus was talking only about fulfilling the messianic predictions. Although Jesus certainly did (or will yet) fulfill every messianic prediction, that is not entirely what He had in mind. Clearly, the context indicates He was also talking about all that was written in the Law and Prophets, down to “smallest letter or stroke” (v. 18) of the Law, and to the “least of” (v. 19) the commandments.

Others suppose Jesus meant that He would fulfill the Law by fulfilling its requirements on our behalf through His obedient life and sacrificial death (see Rom. 8:4). But that, as the context also reveals, is not what He had in mind. In the verses that follow, Jesus mentioned nothing about His life or death as being a reference point for the fulfilling of the Law. Rather, in the very next sentence, He stated that the Law would be relevant at least until “heaven and earth pass away” and “all is accomplished,” reference points far after His death on the cross. He then declared that people’s attitudes toward the Law would even affect their status in heaven (v. 19), and that people must obey the Law even better than the scribes or Pharisees or they will not enter heaven (v. 20).

Obviously, besides just fulfilling the messianic prophecies, types and shadows of the Law, and the requirements of the Law on our behalf, Jesus was also thinking about people keeping the commandments of the Law and doing what the Prophets said. In one sense, Jesus would fulfill the Law by revealing God’s true and original intent in it, fully endorsing and explaining it, and completing what was lacking in peoples’ understanding of it.^[1] The Greek word translated fulfill in verse 17 is also translated in the New Testament as complete, finish, fill, and fully carry out. That is exactly what Jesus was about to do, beginning just four sentences later.

No, Jesus did not come to abolish the Law and Prophets, but to fulfill them, that is, “fill them to the full.” When I teach this portion of the Sermon on the Mount, I often show everyone a half-full glass of water to serve as an example of the revelation God gave in the Law and Prophets. Jesus did not come to abolish the Law and Prophets (as I say this, I act as though I’m going to throw the half-full glass away); He would fulfill the Law and Prophets (at which time I take a bottle of water and fill the glass to the brim). That helps people understand what Jesus meant.

Concerning the commandments found in the Law and Prophets, Jesus couldn’t have made His point more forcefully. He expected His disciples to obey them. They were as important as ever. In fact, how they esteemed the commandments would determine how they would be esteemed in heaven: “Whoever then annuls one of the least of these commandments, and so teaches others, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven” (5:19).

Then we come to verse 20: “For I say to you, that unless your righteousness surpasses that of the scribes and Pharisees, you shall not enter the kingdom of heaven.”

Notice that this is not a new thought, but a concluding statement that is connected with previous verses by the conjunction for. How important is keeping the commandments? One must keep them better than the scribes and Pharisees in order to enter the kingdom of heaven. Again we see Jesus was keeping with His theme—Only the holy will inherit God’s kingdom.

Less he contradict Christ, the disciple-making minister would never assure anyone of possessing salvation whose righteousness did not surpass that of the scribes and Pharisees.

^[1] This would be true of what is often referred to as the “ceremonial aspects of the Law” as well as the “moral aspects of the Law,” although much of His fuller explanation concerning the ceremonial law would be given by His Holy Spirit to the apostles after His resurrection. We now understand why there is no need to sacrifice animals under the new covenant, because Jesus was the Lamb of God. Neither do we follow the old covenant dietary laws because Jesus declared all foods to be clean (see Mark 7:19). We don’t need the intercession of an earthly high priest because Jesus is now our High Priest, and so on. Unlike the ceremonial law, however, no part of the moral law was ever annulled or altered by anything Jesus did or said, before of after His death and resurrection. Rather, Jesus expounded upon and endorsed God’s moral law, as did the apostles by the inspiration of the Spirit after His resurrection.

The third characteristic, gentleness, is also listed in Scripture as one of the fruits of the Spirit (see Gal. 5:22-23). Gentleness is not a self-generated attribute. Those who have received the grace of God and the indwelling of the Spirit are also blessed to be made gentle. Harsh and violent “Christians” should beware. They are not among those will inherit the earth.

Concerning the keeping of the commandments found in the Law and Prophets, Jesus couldn’t have made His point more forcefully. He expected His disciples to obey them. They were as important as ever. In fact, how they esteemed the commandments would determine their status in heaven: “Whoever then annuls one of the least of these commandments, and so teaches others, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven” (5:19).

Then we come to verse 20: “For I say to you, that unless your righteousness surpasses that of the scribes and Pharisees, you shall not enter the kingdom of heaven.”

Notice that this is not a new thought, but a concluding statement that is connected with previous verses by the conjunction for. How important is keeping the commandments? One must keep them better than the scribes and Pharisees in order to enter the kingdom of heaven. Again we see Jesus was keeping with His theme—Only the holy will inherit God’s kingdom.

Lest he contradict Christ, the disciple-making minister would never assure anyone of possessing salvation whose righteousness did not surpass that of the scribes and Pharisees.

A preoccupation with material things is not only wrong if those things are luxury items. A person can be wrongly preoccupied with material things even when those things are basic necessities. Jesus continued:

For this reason [that is, based upon what I just said] I say to you, do not be anxious for your life, as to what you shall eat, or what you shall drink; nor for your body, as to what you shall put on. Is not life more than food, and the body than clothing? Look at the birds of the air, that they do not sow, neither do they reap, nor gather into barns, and yet your heavenly Father feeds them. Are you not worth much more than they? And which of you by being anxious can add a single cubit to his life’s span? And why are you anxious about clothing? Observe how the lilies of the field grow; they do not toil nor do they spin, yet I say to you that even Solomon in all his glory did not clothe himself like one of these. But if God so arrays the grass of the field, which is alive today and tomorrow is thrown into the furnace, will He not much more do so for you, O men of little faith? Do not be anxious then, saying, “What shall we eat?” or “What shall we drink?” or “With what shall we clothe ourselves?” For all these things the Gentiles eagerly seek; for your heavenly Father knows that you need all these things. But seek first His kingdom and His righteousness; and all these things shall be added to you. Therefore do not be anxious for tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own (Matt. 6:25-34).

Many readers of this book will not be able to relate at all to the people Jesus was addressing. When was the last time you worried about having food, drink or clothing?

However, Jesus’ words certainly have application to us. If it is wrong to be preoccupied with the essentials of life, how much more wrong is it to be preoccupied with nonessentials? Jesus expects His disciples to be primarily focused on seeking two things: His kingdom and His righteousness. When a professing Christian can’t afford to tithe (an old covenant commandment I might add), but can afford many non-essential material things, is he living up to Christ’s standard of seeking first His kingdom and righteousness?

The next topic of the Sermon on the Mount is potentially very disturbing for professing Christians whose primary motivation in life is the ever-increasing accumulation of material things:

Do not lay up for yourselves treasures upon earth, where moth and rust destroy, and where thieves break in and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there will your heart be also. The lamp of the body is the eye; if therefore your eye is clear, your whole body will be full of light. But if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness! No one can serve two masters; for either he will hate the one and love the other, or he will hold to one and despise the other. You cannot serve God and mammon (Matt. 6:19-24).

Jesus commanded that we not lay up for ourselves treasures on earth. What then constitutes a “treasure”? Literal treasures are normally kept in treasure chests, stored away somewhere, never used for anything practical. Jesus defined them as things that attract moths, rust and thieves. Another way of saying it would be, “non-essentials.” Moths eat what is in the far ends of our closets, not what we wear frequently. Rust eats away at those things we rarely use. Thieves most often steal things people really don’t need: art, jewelry, expensive gadgets, and what can be pawned.

True disciples have “given up all their possessions” (see Luke 14:33). They are simply stewards of God’s money, so every decision to spend money is a spiritual decision. What we do with our money reflects who is controlling our lives. When we accumulate “treasures,” hoarding money and buying what is not essential, we reveal that Jesus is not in control, because if He was, we would do better things with the money He’s entrusted to us.

What are those better things? Jesus commands us to lay up treasure in heaven. How is that possible? He tells us in Luke’s Gospel: “Sell your possessions and give to charity; make yourselves purses which do not wear out, an unfailing treasure in heaven, where no thief comes near, nor moth destroys” (Luke 12:33).

By giving to charity, we lay up treasure in heaven. Jesus is telling us to take what is sure to depreciate to the point of being worthless, and invest it in something that will never depreciate. That is what the disciple-making minister is doing, and he is teaching his disciples to do likewise.

First, let us consider all the blessings promised. Jesus said that the blessed shall (1) inherit the kingdom of heaven, (2) receive comfort, (3) inherit the earth, (4) be satisfied, (5) receive mercy, (6) see God, (7) be called God’s sons, and (8) inherit the kingdom of heaven (a repeat of #1).

Does Jesus want us to think that only the poor in spirit and those who have been persecuted for righteousness will inherit God’s kingdom? Will only the pure in heart see God and only the peacemakers be called sons of God, while neither shall inherit God’s kingdom? Will the peacemakers not receive mercy and the merciful not be called sons of God? Obviously these would all be wrong conclusions. Therefore, it is only safe to conclude that the many blessings promised are the manifold blessings of one big blessing—inheriting God’s kingdom.

Now let’s consider the different traits Jesus described: (1) poor in spirit, (2) mournful, (3) gentle, (4) hungering for righteousness, (5) merciful, (6) pure of heart, (7) peacemaking, and (8) persecuted.

Does Jesus want us to think that a person can be pure in heart yet unmerciful? Can one be persecuted for the sake of righteousness but not be one who hungers and thirsts after righteousness? Again, obviously not. The many character traits of the blessed are the manifold traits shared, to some degree, by all the blessed.

Clearly, the Beatitudes describe the character traits of Jesus’ true followers. By enumerating those traits to His disciples, Jesus assured them that they were the blessed people who are saved and who would enjoy heaven one day. Currently, they might not feel so blessed because of their sufferings, and the on-looking world might not consider them blessed, but in God’s eyes they were.

People who do not fit Jesus’ description are not blessed and will not inherit the kingdom of heaven. Every disciple-making pastor feels an obligation to make sure the people within his congregation know that.

The eight traits of the blessed are subject to some variation of interpretation. For example, what is virtuous about being “poor in spirit”? I tend to think that Jesus was describing the first necessary trait a person must possess if he is going to be saved—he must realize his own spiritual poverty. One must first see his need for a Savior before he can be saved, and there were those kinds of people among Jesus’ audience, who had just realized their own wretchedness. How blessed they were compared to the proud who were so blind to their sins.

This first trait eliminates all self-sufficiency and any thought of meriting salvation. The truly blessed person is one who realizes that he has nothing to offer God and that his own righteousness is as “filthy rags” (Is. 64:6, KJV).

Jesus did not want anyone to think that purely by his own self-effort he might possess the traits of the blessed. No, people are blessed, that is, blessed by God if they possess the characteristics of the blessed. It all springs from God’s grace. The blessed people Jesus was speaking of are blessed, not only because of what awaits them in heaven, but because of the work God has done in their lives on earth. When I see the traits of the blessed in my life, it should remind me not of what I’ve done, but of what God has done in me by His grace.