Friday, June 11, 2010

Matthew 5:6 (Luther)

Matthew 5:6. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.

“Righteousness” in this passage must not be taken in the sense of that principal Christian righteousness by which a person becomes pious and acceptable to God. I have said before that these eight items are nothing but instruction about the fruits and good works of a Christian. Before these must come faith, as the tree and chief part or summary of a man’s righteousness and blessedness, without any work or merit of his; out of which faith these items all must grow and follow. Therefore take this in the sense of the outward righteousness before the world, which we maintain in our relations with each other. Thus the short and simple meaning of these words is this: “That man is righteous and blessed who continually works and strives with all his might to promote the general welfare and the proper behavior of everyone and who helps to maintain and support this by word and deed, by precept and example.”

Now, this is also a precious point, embracing very many good works, but by no means a common thing. Let me illustrate with an example. If a preacher wants to qualify under this point, he must be ready to instruct and help everyone to perform his assigned task properly and to do what it requires. And when he sees that something is missing and things are not going right, he should be on hand to warn, rebuke, and correct by whatever method or means he can. Thus as a preacher I dare not neglect my office. Nor dare the others neglect theirs, which is, to follow my teaching and preaching. In this way the right thing is done on both sides. Now, where there are people who earnestly take it upon themselves to do right gladly and to be found engaged in the right works and ways—such people “hunger and thirst for righteousness.” If this were the situation, there would be no rascality or injustice, but sheer righteousness and blessedness on earth. What is the righteousness of the world except that in his station everyone should do his duty? That means that the rights of every station should be respected—those of the man, the woman, the child, the manservant, and the maid in the household, the citizen of the city in the land. And it is all contained in this, that those who are charged with overseeing and ruling other people should execute this office diligently, carefully, and faithfully, and that the others should also render their due service and obedience to them faithfully and willingly.

It is not by accident that He uses the term “hunger and thirst for righteousness.” By it He intends to point out that this requires great earnestness, longing, eagerness, and unceasing diligence and that where this hunger and thirst is lacking, everything will fail. The reason is that there are too many great hindrances. They come from the devil, who is blocking and barricading the way everywhere. They also come from the world—that is, his children—which is so wicked that it cannot stand a pious man who wants to do right himself or to help other people do so, but plagues him in every way, that he finally becomes tired and perplexed over the whole business. It is painful to see how shamefully people behave, and to get no reward for pure kindness except ingratitude, contempt, hate, and persecution. For this reason, many people who could not stand the sight of such evil conduct finally despaired over it, ran away from human society into the desert, and became monks, so that the saying has repeatedly been verified: “Despair makes a man a monk.”10 A person may not trust himself to make his own living and run into the monastery for his belly’s sake, as the great crowd has done; otherwise a person may despair of the world and not trust himself in it, either to remain pious or to help people.

But this is not hungering and thirsting for righteousness. Anyone who tries to preach or rule in such a way that he lets himself become tired and impatient and be chased into a corner will not be of much help to other people. The command to you is not to crawl into a corner or into the desert, but to run out, if that is where you have been, and to offer your hands and your feet and your whole body, and to wager everything you have and can do. You should be the kind of man who is firm in the face of firmness, who will not let himself be frightened off or dumbfounded or overcome by the world’s ingratitude or malice, who will always hold on and push with all the might he can summon. In short, the ministry requires a hunger and thirst for righteousness that can never be curbed or stopped or sated, one that looks for nothing and cares for nothing except the accomplishment and maintenance of the right, despising everything that hinders this end. If you cannot make the world completely pious, then do what you can. It is enough that you have done your duty and have helped a few, even if there be only one or two. If others will not follow, then in God’s name let them go. You must not run away on account of the wicked, but rather conclude: “I did not undertake this for their sakes, and I shall not drop it for their sakes. Eventually some of them might come around; at least there might be fewer of them, and they may improve a little.”

Here you have a comforting and certain promise, with which Christ allures and attracts His Christians: “Those who hunger and thirst for righteousness shall be filled.” That is, they will be recompensed for their hunger and thirst by seeing that their work was not in vain and that at last a little flock has been brought around who have been helped. Although things are not going now as they would like and they have almost despaired over it, all this will become manifest, not only here on earth, but even more in the life hereafter, when everyone will see what sort of fruit such people have brought by their diligence and perseverance. For example, a pious preacher has snatched many souls out of the jaws of the devil and brought them to heaven; or a pious, faithful ruler has helped many lands and people, who testify that he has done so and who praise him before the whole world.
The counterfeit saints are exactly the opposite. Because of their great sanctity they forsake the world and run into the desert, or they sneak away into a corner somewhere, to escape the trouble and worry that they would otherwise have to bear. They do not want to pay attention to what is going on in the world. Never once do they think of the fact that they should help or advise other people with teaching, instruction, warning, reproof, correction, or at least with prayers and sighs to God. Yes, it even disgusts and grieves them when other people become pious; for they want to be thought of as the only ones who are holy so that anyone who wants to get to heaven has to buy their good works and merits from them. In brief, they are so full of righteousness that they look down their noses at other poor sinners. Just so in Luke 18:11 the great St. Pharisee in his intoxication looks down at the poor publican and spits on him. He is so much in love with himself that he pays court to God and thanks Him that he alone is pious and other people are bad.
Note that these are the people against whom Christ is speaking here, the shameful, proud, and self-sufficient spirits, who are tickled, pleased, and overjoyed over the fact that other people are not pious, whereas they ought to pity them, sympathize with them, and help them. All they can do is to despise, slander, judge, and condemn everyone else; everything must be stench and filth except what they themselves do. But going out to admonish and help a poor, frail sinner—this they avoid as they would avoid the devil. Hence they will have to hear again what Christ cries out against them in Luke 6:25: “Woe to you that are full, for you shall hunger.” As those who now hunger and thirst shall be filled, so these others must hunger forever; though they are full and sated now, no one has ever got any benefit from them or been able to praise them for ever helping anyone or setting him aright. There you have a summary of the meaning of this passage, which, as I have said, embraces many good works, indeed, all the good works by which a man may live right by himself in human society and help to give success to all sorts of offices and stations, as I have often said in more detail elsewhere.

Luther, M. (1999, c1956). Vol. 21: Luther's works, vol. 21 : The Sermon on the Mount and the Magnificat (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (21:26). Saint Louis: Concordia Publishing House.

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