Introduction

We are now in a series of messages on the Sermon on the Mount. We began with the marks of a Christian (a new covenant saint) that we find by reading the beatitudes (Matt. 5:1-12) vertically as well as horizontally (without isolating any one from the others). The marks of a new covenant saint describe him as he is in himself and as he is in relation to the world.

As He is in Himself                             As He is in relation to the world

Pure in heart                                       Persecuted but…

Poor in spirit                                       Gentle

Sorrowful over sin                              Merciful

Hungry for righteousness                   Peacemaker

These marks can be interrelated in what we called the righteousness cycle. It is actually an ascending spiral. It includes: 1) exposure in the light of God’s perfect righteousness, 2) poverty over it, 3) sorrow because of it, 4) hunger for it, 5) back to exposure by it, and so forth.

Next, we discussed the blessings of the Christian. Even though there are eight beatitudes and eight marks of the Christian, there are only six blessings. The six are contained within two bookends indicated by the repetition of the phrase, "theirs is the kingdom of God" (vs. 3, 10). The bookends form an inclusio that defines each blessing as a kingdom blessing.

The kingdom (v. 3)

o Comfort (v. 4)

o The earth (v. 5)

o Satisfaction (v. 6)

o Mercy (v. 7)

o Vision of God (v. 8)

o Childship to God (v. 9)

The kingdom (v. 10)

Each blessing has the same now and not yet essence that characterizes the kingdom. We have covered the first four; today we will cover the vision of God (the pure in heart…shall see God, v. 8).

1A. The problem of this text in Matthew 5:8

We must initially think that this is surely something that belongs to the future (cf. 1 Cor. 2:9, "eye has not seen nor ear heard...). After all, we walk by faith not by sight (2 Cor. 5:7; 16-17; cf. 6:10 with our inheritance of the earth) and "Blessed are those who do not see but believe" (Jn. 20:29). Then we think about it and wonder how seeing God can be either now or now yet. We wonder because of a passage that lurks in our memories, "no one can see God and live."

2A. The historical context of this text (on seeing God)

We must understand the teaching of Jesus here in terms of His role as the prophet like unto Moses anticipated in the OT. This is the larger historical redemptive context of the vision of God. In Deuteronomy, Moses spoke of the coming one that would have certain qualities (be like Moses, an Israelite, and speak the words of God, 18:18). Jesus is the "Moses" of the new covenant.

The Lord told Moses that "man shall not see me and live" (Ex. 33:20). The context in Exodus has to do with the giving and re-giving of the Ten Commandments. In the Sermon on the Mount, Jesus is about to re-give the Ten Commandments in their new covenant form. He functions as prophet and lawgiver like Moses but greater than Moses.

Moses is seeking confirmation that the Lord is with Him and Israel even though they have sinned terribly right in the face of the giving of the Ten Words reflecting the holiness of God (31:18; after the giving of the Ten Commandments, the narrative continues with the golden calf and the breaking of the tablets, 32:15, 19).

What is the vision of God? It is to come into the presence of God, to know Him and see His glory and goodness. It means to enter into His presence, to see Him, to see His perfect righteousness, and to face the burning wrath of God because of outraged righteousness. Therefore, the vision of God is a threat and not a promise to sinners. It can only bring death to those with whom God is angry every day. Yet the hand of God protected Moses in the cleft of the rock.

3A. NT fulfillment of this text (they shall see God)

Nevertheless, Jesus says His people "shall see God." He is telling us that those who acknowledge their sins, their failures, and their utter need of Him are in the cleft of the rock. They see God and live. God’s hand covers and protects them there. They see God’s back; they see His reflection. Surely, this has to mean that they see the express image of God in the person of Jesus. Jesus said, "He that has seen me has seen the Father" (Jn. 14:6-9).

Jesus said to him, "I am the way, and the truth, and the life. No one comes to the Father except through me. ⁷ If you had known me, you would have known my Father also. From now on you do know him and have seen him." ⁸ Philip said to him, "Lord, show us the Father, and it is enough for us." ⁹ Jesus said to him, "Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, 'Show us the Father'?

Paul tells us that in beholding Christ in the gospel we are now being transformed into the same image (2 Cor. 2:18). The apostle John says that when He appears we shall see Him and we shall be like Him for we shall see Him as He is.

Implications of "seeing God"

1) Jesus proclaims the good news of the gospel

It is interesting that nowhere in the beatitudes nor in the Sermon on the Mount do we have an explicit development of the atoning work of Christ. However, we must say that the beatitudes are amazing in the way they imply both the necessity of His atonement and its provision. The spiritual poverty of the human family is such that we stand ripe for judgment but we avoid judgment by the protection furnished by Jesus Himself. His protective work and our repentance toward God are present throughout the beatitudes. It is gospel, and it promises eternal life in a new family, in a new earth, with comfort.

When Jesus proclaims that the pure in heart shall see God, He is He telling us some outstanding things. Somehow, the impure are pure in heart. This refers to the fact that the Christian, the new covenant saint, is a person who presents himself to the perfect righteousness of God despite the fact that that perfection exposes his impurities galore. Of course, it is a mark, a fundamental mark, of a Christian that he acknowledges his spiritual poverty. Those who acknowledge their impurities have the blessing both now and not yet of seeing God, entering into His presence, facing His perfect righteousness. They have this blessing and they live! They see God and they do not die!

2) Jesus explains the change due to the gospel

Seeing God is a matter of knowing God in truth. On one hand, the barriers to understanding are gone. We were blind but now we see. We were deaf but now we hear. We were mute but now we speak. We see, hear, and speak the truth that is in Christ Jesus. Formerly, we knew God over the shoulder. We were on the run. We were fleeing from God fearing His wrath. Therefore, our minds would not let us see and understand. We were like Israel of old, "They hear but do not perceive." The message reached them; it bounced off their ears but "seeing they did not see and hearing they did not hear" because their minds were set on the flesh with no mindset for heavenly things. Of course, we fled from God looking back at Him over the shoulder because we had every reason to fear His wrath and judgment. No man can see God and live. We would not come into the light that exposes our evil deeds. Marvelously, Jesus says that His new covenant people will see God. We come into His presence and we have life, full and abundant life. We do not die but live.

3) Jesus tells us of access by the gospel

We have access into the presence of the perfectly holy Lord of heaven and earth. We have access through Jesus Christ. We have safety as well as knowledge and truth because the Father protects us in the cleft of the rock and covers us there with His hand. Therefore, we have the marvelous experience of seeing God. Every day when I awake, I am still with you (Ps. 139:18). I look out at the morning sunshine and smell the hints of spring. There I see God (cf. Rom. 1 and Ps. 19). We perceive Him, see Him, and know Him in all that He has made and in Scripture. This makes knowing God the center of our life. Today, to learn of Him is my goal. This gives life its freshness for the thoughts of the Lord, His knowledge is high, and I cannot attain unto it. Wonderfully, no man knows the Son, my brother and friend, except the Father. We can never fully understand His person and work. We learn, then we must always capture the process in worship and extend it in obedience.

Most remarkably, Jesus is the heir of all things as our Sabbath king and He is such as "the radiance of the glory of God and the exact imprint of his nature (Heb. 1:2-3). Raised from the dead, He is our living Savior who is with us to the end of the age. Therefore, we see Him everyday with the eye of faith. We know Him and come to know Him better and better until we see Him in glory (cf. Jn. 17:24; Eph. 1:15-23).