Blessed are the peacemakers: for they shall be called the children of God.
Ver. 9. Blessed are the peacemakers] There are those who, like salamanders, live always in the fire, and, like trouts, love to swim against the stream; that, with Phocion, think it a goodly thing to dissent from others; and, like Samson's foxes, or Solomon's fool, carry about and cast abroad firebrands, as if the world were made of nothing but discords, as Democritus imagined. But as St. John speaks in another case, these are "not of the Father, but of the world," 1 John 2:16. He maketh great reckoning of a meek and quiet mind, 1 Peter 3:4, because it is like to his own mind, which is never stirred nor moved, but remaineth still the same to all eternity. He loves those that keep the staff of binders unbroken, Zechariah 11:7; Zechariah 11:14; that hold the "unity of the Spirit," and advance the bond of peace among others as much as may be, Ephesians 4:3. The wicked are apt (as dogs) to intertear and worry one another: and although there be not a disagreement in hell (being but the place of retribution, and not of action), yet on earth there is no peace among the workers of iniquity, that are trotting apace towards hell by their contentions, Romans 2:8. But what pity is it that Abraham and Lot should fall out! that two Israelites should be at strife amid the Egyptians! that John's disciples should join with Pharisees against Jesus! Matthew 9:14; that Corinthians (for their contentions) should "be as carnal, and walk as men!" 1 Corinthians 3:3; that Lutherans and Calvinists should be at such deadly feud! Still Satan is thus busy, and Christians are thus malicious, that, as if they wanted enemies, they fly in one another's faces. There was no noise heard in setting up the temple: in Lebanon there was, but not in Zion. Whatever tumults there are abroad, it is fit there should be all quietness and concord in the Church. Now therefore, although it be, for the most part, a thankless office (with men) to interpose, and seek to take up strife, to piece those again that are gone aside and asunder, and to sound an irenicum; yet do it for God's sake, and that ye may (as ye shall be after awhile) be called and counted, not meddlers and busybodies, but the sons of God. Tell them that jar and jangle (upon mistakes for most part, or matters of no great moment) that it is the glory of a man to pass by an infirmity, and that in these ignoble quarrels every man should be a law to himself, as the Thracians were (αντονομοι), and not brother to go to law with brother because he treads upon his grass, or some such poor business, ubi et vincere inglorium est, el atteri sordidum. (Tacit.) Now "therefore there is utterly a fault (ηττημα) among you, because ye go to law one with another," saith the apostle, 1 Corinthians 6:7. Not but that the course is lawful, where the occasion is weighty and the mind not vindictive. But the apostle disgraceth (in that text) revenge of injuries, by a word that signifieth disgrace or loss of victory. And a little before, "I speak to your shame," saith he; "is it so, that there is not a wise man among you?" no, not one that shall be able to judge between his brethren and compromise the quarrel? Servius Sulpitius (that heathen lawyer) shall rise up in judgment against us, Quippe qui ad facilitatem, aequitatemque omnia contulit, neque constituere litium actiones, quam controversias tollere maluit, as Cicero testifieth. (Cicer. Philippic. 9.) Concedamus de iure, saith one, ut careamus lite: and, ut habeas quietum tempus, perde aliquid. Lose something for a quiet life, was a common proverb, as now among us so of old among the Carthaginians, as St Austin showeth. It were happy surely, if now, as of old, the multitude of believers were η καρδια, και η ψυχη μια, of one heart and of one soul, Acts 4:32. And, as in one very ancient Greek copy it is added, that there was not one controversy or contention found among them, και ουκ ην εν αυτοις διακρισος ουδεμια. (Beza ex Beds.)
For they shall be called the children of God] They shall both be, and be said to be, both counted and called, have both the name and the note, the comfort and the credit of the children of God. And if any atheist shall object: What so great honour is that? "Behold," saith St John, "what manner of love the Father hath bestowed upon us, that we should be called the sons of God," 1 John 3:1. It was something to be called the son of Pharaoh's daughter, Hebrews 11:24, to be son-in-law to the king, with David, to be heir to the crown, with Solomon: but far more, that God should say of him, "I will be his Father, and he shall be my son; and I will establish his kingdom," 2 Samuel 7:14. This is the happy effect of faith; for to them that believe on his name, gave he power and privilege to become the sons of God (εξουσιαν), John 1:12. Now, faith ever works by love, and love covereth a multitude of sins, 1 Peter 4:8, not by any merit or expiation with God, but by seeking and settling peace among men. And this is as sure and as sweet a sign of a son of the God of peace, as the party coloured coats were anciently of the king's children, 2 Samuel 13:18 .