The Meek Those Who Hunger for Righteousness and the Merciful

Matthew 5:5-7. Blessed are the meek, for they shall inherit the earth. 6. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. 7. Blessed are the merciful, for they shall receive mercy.

Luke 6:20. Then, lifting up his eyes to his disciples, he said, Blessed are you who are poor, for yours is the kingdom of God.

If men only retained what nature teaches them, it is certain that our condition would be as happy as it is possible to wish for. For God created us all in his image, so that each person should recognize himself in his neighbor: we are one flesh. Briefly, although faces and minds are very diverse, the fact remains that we cannot erase or abolish this unity that God has established between us. If this remained imprinted on our memory, everyone would live peacefully with their neighbors: and we would be as if in an earthly paradise: but on the contrary, we see that everyone seeks their profit and advantage: everyone wants to dominate: there is only pride, and we are all angry, and as soon as we are angry, the venom comes out: there is only rigor, and even pride. And then there are revenges which disturb everything, it seems as if lightning must fall from the sky whenever someone is offended. We therefore see in short that if we have many troubles to endure, we should not look very far for the cause: it is only men who torment themselves. Now it is true that everyone will claim an excuse, that he for his part he would like to be gentle and patient, and patiently support those with whom he converses: but it is impossible for us to have our spirits under such restraint, because we must howl with the wolves. For whoever becomes a sheep will be eaten. This then is the common excuse that we will bring, and with which men cover themselves, because they are so full of bitterness, arrogance, and pride, that they cannot suffer anything from each other. And all the more we must remember the lesson given to us here by the Son of God.

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Because although we think that our condition is much worse, when we endure injury without taking revenge, he pronounces that the peaceable and gentle will own the earth. This is incredible in common sense. For experience also shows that those who are the most brazen and violent, dominate, and gain the upper hand, and that the mouths of the simple must be closed, and that they do not even dare to complain, even though they are plundered and flayed. This then is our sense which will always persuade us, that if someone is gentle, he will be exposed to all injuries and outrages, and that he will not be able to find a small corner to breathe, even though everyone will pursue him as if he were a lamb in the middle of a large herd of wolves. Now our Lord Jesus Christ did not want to disappoint us in this promise, saying that those who are good will possess the earth. And in fact, although this doctrine is hidden from all profane people, if the faithful have such a taste for it that they see clearly that it is not in vain that this was once pronounced. For however much those who are as it were filled with frenzy, and who always delight in beating, striking, plundering, and using every form of violence: however much (say) these people seem to triumph, as it seems, yet if we make a right examination to inquire well into what is in them, we will find quite the opposite. Because the world must always be their enemy. It is true that we will not dare to rebuke against them, when they have acquired the ability to exercise even tyrannical acts: but if they do not, however, stop being angry and disgruntled in themselves, they know this, and they must be so tormented in their hearts, and so pressed, that they distrust everyone, that they are troubled, that they have blind suspicions which wake them up, and which are like thorns to prick them on all sides, and like awls piercing their eyes, and they are so frightened, that they wander like desperate people, without anyone pursuing them. But even though they had no such anxieties of sided with men, it is certain that God shows himself to be judge towards them: * and everything as they disturb, and the heaven and the earth by their impetuosity, also God disturbs them within, so much that their conscience will always be (as it is spoken of in Isaiah) like the waves of a sea which will be stirred up by storm: they will fight there within themselves, and will always be I do not know how: brief, there will be no rest, as the Prophet said. And this is also why it is said in particular in the Law, that the life of such people will be as if hanging in a net, and that their eyes will be sunken in their heads, that they will always be there as people trembling: and when it comes to morning, they will say Alas could I come until evening? And when they have come until evening, they will say, Alas could I pass this night well? And what would I do if I were attacked? Thus we

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see, provided that we are not blinded by our vanity and lies, and false opinions: we see, I say, the accomplishment of what is here stated. For we will see with the eye what is the state of all those who act like wolves among men, and who devour and plunder their neighbors, who want to gain everything through pride and arrogance. For they have no rest. Let them own the land, let them be great lords, if they do not know how to set foot anywhere, so that they do not remain paralyzed by fear. Whether they have their castles and fortresses, whether they have as many guards, as well equipped as they want, it is certain that there they are in prison. If they are in the middle of the fields, although they are well accompanied, if they are never assured, they are always in fear and trembling. Briefly, wherever they go, if they always see clearly that they are like Cain, that is to say that they have no rest, that they are agitated with worry, now on one side, now on the other. In possessing therefore they possess nothing: for they cannot enjoy what they think they have. So it is with all the great ones of this world. They are consumed within with their perplexity, and yet there is no occasion for men to be troubled. But who is the cause? This is all the more so because they want to trouble everyone; God must put them in such trouble that they do not know what to become. And how? Let everyone be their enemy, and let big and small threaten them. For even if no one dares to say a word, if without lifting a finger against them we still resent them: and even if everyone is silent, what is more, we honor them, if it is nevertheless necessary that God has his hand extended to chastise them according as they are worthy of it.

But on the contrary, even though poor people who walk sincerely, and who are patient, endure, and endure many outrages and oppressions, so much so that they do not fail to possess the earth, as is spoken of in Psalm 37. For when they do not have a foot of land, when they do not have a meadow, a vineyard, a field, or a house, yet they know that God has given them a dwelling in this world: and when they are like birds resting upon a branch, if they will still have this rest, to say, Well, God will govern me wherever I am: still the earth will give me its bosom to receive me: and as much as it is ordained for this use, - God will not allow me to have some habitation there, but will keep me there as his guest as long as he sees himself to be good. Now when a man has this, and knows that God maintains him and will always maintain him, he is in a much better possession than all those who extend their paws and their claws everywhere, and who are not content with kingdoms, duchies, nor with countries, nor with cities, so much so that they would like to swallow up everything: and yet it finally happens to them that they do not know where to retire, nor where to

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hide, that they have nowhere to hide. their refuge, because God is their opposing party, and everyone is their enemy. This assurance of a dwelling, therefore, that the faithful have in the world, even if they are strangers and vagabonds, is it not much better than such domination which is forever tormentor to those who seek it? And moreover, the faithful will also know that God is their protector. Because what would it be otherwise? Let us see what is the malice and rage of all unbelievers: they are like their father Satan. There would therefore be only murders in this world: and as many as there are good and peaceful ones, they would soon be scrapped, were it not for God having his secret protection to guard them. We will see this, I say, if we do not close our eyes to our knowledge to obscure the grace of God which is made clear in this place. And moreover, we also know that our Lord Jesus Christ was given to us as our Shepherd. It is true that the main thing is that our souls are preserved by him, until we achieve the eternal salvation that he has acquired for us. But even in this mortal life, he wants to be the guardian of our bodies. So then, let us be sheep. Because he is not Shepherd of wolves. If we want to make wild beasts, and give free rein to our violence, and double the evil already done (as they say) and as soon as someone has done us some outrage or molestation, let us be armed to take revenge, and try to do the worst we can: we must not seek Jesus Christ for our Shepherd. But he wants us to hear his voice: as the sheep themselves give us the example. We must therefore have this simplicity: and it is certain that then we will find that the protection of the Son of God is worth, who says that he will display the power of God his Father to maintain and safeguard us.

In short, although this cannot enter the human mind, that the meek will possess the earth, and that rather it is said that all those who are benign, simple and patient, are miscreants: and that it would be better for them to take revenge boldly, than to suffer their simplicity to be abused: we will nevertheless find that this sentence is true, that there is nothing better, nothing more desirable, than to hold fast to this simplicity, and to have a human spirit to patiently support the actions that will be done to us, and not to return evil for evil: but rather to overcome evil with good. For when we do so, we will find that it is the true way to possess the earth. And in fact, what are all these brave people seeking who want everyone to tremble in their gaze, and who thus make themselves feared? What do they ask? Of owning the land, or even of tyrannical domination. Yes, for themselves. For (as I have already said) they make themselves prisoners throughout the earth, whether in fields or in towns, or in castles and fortresses, everyone is an enemy to them: and what is more, they make war on themselves:

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and then God persecutes them wherever they are. As for us, let us return to what the Son of God declares to us by the Son of God, which is the eternal truth which cannot fail. Let us therefore believe that according to his words, if we can hold ourselves in check, and be patient, if we can have this gentleness to which he commands us, and to which he exhorts us, truly we will inherit the whole world, and that God will give us the grace to enjoy here his goods, even with thanksgiving, and with a frank and free heart, and that we will always be able to be at rest, however much we are troubled. However, let us note that this promise is not fulfilled today in everything and in everything: it is enough that we have some experience of it in part. For it is not without cause that it is said, that the final day is truly the day of our redemption, and that it is to refresh the children of God, and to restore them. So let us wait patiently until the possession of this inheritance which our Lord Jesus Christ here promises appears, and until we know that the earth is given to us. And let us be content, however, that we have to run here to complete our course, and our pilgrimage: let us be content (say) wherever we are, even though we are angry and tormented, while others mistreat and plunder us, may God console us and makes us feel in our consciences, that we own what we have as his children and heirs: and that we always pass besides, and let us not be envious of those who think they have gained everything, when through their pride, through their violence, and tyrannies, like savage beasts, they seem to have secured everything. Here, in short, is what we have to remember from this passage. And so we hate this diabolical proverb, That we must howl with the wolves: but that we prayed for the protection of our Lord Jesus Christ more than all our revenge, and all the defenses we could have. Because he is certain that in this infinite power which has been given to him to maintain us, he will show that he is stronger than all. This is, in short, what we have to remember from this passage.

Now it is said consequently, His-happy are those who hunger and thirst for righteousness, because they shall be satisfied. It is simply said in Luke, Blessed are you who now are hungry: for you will be satisfied. Matthew adds the word righteousness, for greater clarity. But so many people misunderstood it, Because we sought a meaning too refined and subtle, that we must have a zeal for justice, that is to say a desire for things to go straight, for everything to be well regulated: and that when we are thus affected please, God will also give us the grace to see a such a reformation in the world, that we will have what to look forward to. It is true that this doctrinethere “would be a good place in its place: but the Evangelists have very well and faithfully exposed the meaning of our

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Lord Jesus Christ. Because it is certain tain that we cannot collect the words of Luke this meaning so subtle and deep, that it gives us you are starving for justice, and seeing them iniquity that are committed in this world, we long for God, praying to him to put it in order. So then when it is said, Blessed are those who have hungry, it means what we have already seen by here before, how blessed are they who groanfeels, and these poor people are there anxious, and have their refuge to God to be relieved. And why So does Matthew add this word of righteousness?

But the meaning is plain and fitting. Because he wants in particularexpress, that the children of God will not have not only hunger and thirst, that is to say, they do not will not only deprive of help and comfort, so much so that the wicked devour them: but they will have a just cause, because they will not have not given the opportunity to be molested in any way çon. And even they will not ask to be privileged, do not do them favor by doing harm to no one: they will not want to have their case won by illicit means: they will only ask that they be given justice, and that they not be tormented without cause. But however much their desire may be just and equitable in itself, nevertheless they will not obtain it at the first attempt. Now it would seem that they were utterly miserable, were it not for the promise which is given here, that they shall be satisfied.

So then we see the natural meaning of what our Lord Jesus Christ says here. In the first place he admonishes us that we cannot be at ease and at rest: but on the contrary, that we will be hungry and thirsty, that we will not have all our wishes: but that we will be deprived of everything that is required for this life: that when we need to drink and eat, we will not be able to find any: that if we are fed we are poorly clothed, or we will be poorly housed. Afterwards we will be tormented, and looking from side to side, we will have no support: so that it will seem as if someone has to spit in our face. Now this condition is very hard and annoying: and especially when we look closely at our infirmity. Because we are so delicate that it doesn't take anything to put us in despair. Let us therefore learn to rest in this hope, that in the end we will be drunk, and that God will provide for all our needs: and that if today we are there like those near death, because they have no strength to maintain themselves, nor help for that matter: even then that we are in such extremity, that nevertheless this hope supports us like a firm support, and that we look to God whose office is to satisfy those who are hungry. And even when we can protest that we do not want to be confronted more than with another, and when we have a just cause, let us not

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find it strange, however, if this happens. For as much as we will not stop being trampled, as we will not seek that anyone be burdened or interested for our profit, and as we will not ask in short except that justice and equity reign and take place: if we still have to be hungry and thirsty: and - God will let us languish for a while, to test our patience OR our faith. For if we were now at rest, so that nothing failed us, that men tried to please us, and that no one gave us any annoyance or hindrance, where would the practice of this doctrine which is here laid down be?

So we must be hungry and thirsty. And as we have seen that we must be gentle, and even though we live among wild beasts, who have their teeth sharp, and their paws ready for us to tear, to dismember, and to swallow, however it is necessary that we always persist in patience and simplicity: so it is necessary that we hunger and thirst to pray to God: and again that he permits us to suffer although our cause is just nevertheless that we are not overwhelmed with such sadness, and despair, that it is to make us lose all self-control: but that we are kept in this waiting, that in the end it will provide for all our needs. So this is still what we have to remember about this passage.

Now then our Lord Jesus Christ says, Blessed are the merciful: for they shall obtain mercy. Here is another teaching deeply opposed to the imagination of men. For where do we think that our happiness consists, except that we are not tormented by this or that: but that we are spared, and that if anyone is bad, let him endure it, and that we know nothing of it, and that it does not annoy us: and that not only are we peaceful in our persons, but that nothing else troubles us, when we will thus have everything that our appetite desires, that we will not conceive any sorrow or anger, nor anguish from all the extortions which are committed in this world. And that's why many people think they're happy when they're nonchalant, when they can live at ease without looking at anyone else. And in fact they want to cover their ears, so that no one faces them with any report that affects them. For we have two kinds of passions which torment us: each one, feeling his evil, despite himself: and then there is also compassion, when we see a sick poor person being so very tormented that nothing more: when we see someone who is unexpectedly afflicted, the other stripped of worldly goods, and then poor orphans who have lost their father, or a woman who has lost her husband; afterwards, when there will be very great confusions, as in fact we see them, this means that we become angry. Now those who want to be happy (i.e. according to their sense), first they want to be spared, and that no harm be done to them, neither in their persons nor in their goods: they

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want everyone to applaud them: they want to be happy, and always cheerful, and have only all prosperity: - that people around them laugh, and that they are flattered. That is for an item.

And then it's still not enough. But when we come to say, Alas, here is such a poor man who endures a lot, he has such scarcity and poverty, he suffers from such illness, it is pity to see him: this again annoys them.. And in fact, we will see profane people harden themselves to their knowledge, so that they are far from having any pity for the poverty and misery that others endure, that there are who will be very happy that everyone is starving: and if they have a large quantity of corn, provided that they fill their purses they would like the earth to be almost devoid of inhabitants: it is all right for them to starve poor people, provided that they face their tasks well. And under one species we can understand much more. So this is how the despisers of God cast aside all compassion and pity, in order to exempt themselves from all molestation and anxiety. But on the contrary it is here said, in addition to the fact that we must be patient in our own miseries (as we have shown above) that we must also embrace the miseries of our neighbors, and as though we were clothed in their condition, in order to be touched when we see them endure: and so that we have a tender affection to groan with them, and to weep with the mourners as we are exhorted to do by Paul. Just as here before it has been shown to us that if our life is subjected to many miseries, annoyances, oppressions and injuries, we nevertheless do not fail to be blessed, because God blesses all our afflictions when we look to him: also now our Lord Jesus Christ has led us a step further: this is to know in addition to this that each faithful must be gentle in himself, and must groan patiently when he is afflicted and tormented, that we must be united with those who suffer, and be so touched, with compassion, because of the adversities and tribulations which they endure that we seek the means. to help them, as if we ourselves endured: that we know (say) that because God has associated us, and that he wants us to be a body, it is necessary that as all the members must being one, each one also takes his share of the afflictions, to give relief to those who can no longer bear it. So this is what we have to remember here.

But mercy in short is nothing other than a sorrow we feel from the sadness of others. However much a man is healthy and prosperous, however much he has to eat and drink, and sees no danger threatening him, yet when he sees his neighbor endure, he must be touched therein, let him be miserable with him, let him take part of his burden to relieve him as much. That is mercy. And it is

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the word almsgiving, which we use in our language: but this word has not been well understood. Because when we speak of giving alms, it will be without being moved by any humanity. Well, we'll give to a poor person: but it's like a ransom, or as a tribute and exaction that one would give with regret and grievance: for however there is no question that the rich person who will give of his substance, has this consideration in himself, to say, Here is a member of the body of Jesus Christ, we are all united together. So much the more we must observe, that it is not enough to provide for those who lack our help, except that we have this interior affection well rooted in our hearts: namely, we endure a part of the evil which is showing itself: and that we know, because God has bound and conjoined us together, that it is not necessary for each one to separate, not to be satisfied with his person: but that instead to be thus nonchalant, to have a good time and to be peaceful, and to feast without having any anxiety, we must extend our affections according to which the rule of charity leads us to do so. And when we see some sick, others poor, and destitute of all good, others be in some frustration and distress, whatever it may be either of the body or of the spirit: that we think, Alas, this is our body: and then afterwards we show by effect that we are merciful. For we can protest a thousand times that we have pity on those who endure: unless we help them, all our protests will be nothing. As many will say, Alas, it is great pity for this poor man: however they will turn away, and will not help him in any way: after they have said that there is great pity, there will be no one who will be moved: In short, we will see the world full of mercy, if we believe mere words: but there is only hypocrisy. As James vividly reiterates in his epistle, chap. 2. And even it is too heavy an impudence when one says, Alas, what pity! and yet no one wants to lift a finger, or even move their tongue, when it comes to helping those who are thus oppressed. It is therefore necessary first of all that we learn to be human, to have compassion for those who endure: and then that we look at the means that God has given us, and that each person uses it faithfully. But the promise is added at the same time, because we are so cowardly that it is pitiful. And also the doctrine that the Son of God announces to us here is completely contrary to our sensuality, and is very difficult for us to believe. The promise must therefore awaken us. For if only it were said that blessed are the merciful, everyone would keep the teaching at a distance: but when our Lord Jesus Christ shows us that we need mercy, even as much towards his heavenly Father as towards men: and that the true way to obtain it is for us to be merciful: when this is shown to us, it is at least an opportunity to think about ourselves more closely. And then when we begin to

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taste what is here explained as in passing, let us conclude that in truth it is a part of the blessedness of the children of God, to be merciful. Because in fact we must think well that we need mercy. Let us take the one who has all his wishes in this world, who has everything he desires: if there are still many difficulties that will come to him.

There are no princes, kings, or great lords who have not once had terrible blows dealt to them: now they will endure in their bodies, now in their spirit: and God shows us by this, that however much they would like to make a nest above the clouds, so as not to feel any molestation, however it is necessary that they be in their rank, and that they know themselves to be mortal men and fragile creatures. If those who seem to be already lodged as in a separate paradise, nevertheless need mercy: and what will it be of us?

So, when we think carefully about this, it would certainly be to induce us to be pitiful, however much we see the miseries, scarcity and afflictions of our neighbors. If we allege on this, that the world hardly cares to have pity on those who have been pitiful: there is one thing, which is that we know that the hearts of men are in the hand of God, who bends them as he sees fit: and when there is only felony and haughtiness, malice and venom, God can nevertheless incline them to humanity. So even if men do not take into account the fact that we have shown mercy towards those who were in need, and that we have tried to provide for them: although that the world despises all this, nevertheless God will so bend their hearts, that when we are in some need, we will prove that God did not want to defraud us of our reward, saying that we will find mercy when we have done it: according to what we will see again below, that our Lord Jesus Christ will say that each one will receive in the same measure as he has done to others. And in fact, it is not without cause that James pronounces that judgment without mercy will be made to him who has not shown mercy. But we must go even further. For let us take the position that God allows there to be only ingratitude in this world, that it seems to have been wasted effort for all that we have done to help those who were in want and needed us, so much so that we will have to come before the great judge, who will not let us other way to hope in him if not through his mercy. So even if there were only all cruelty in the world, and we were wasting our time trying to do the right thing, let us think what need we have of the mercy of God. For James could not say anything more horrible to scare us than this word, Judgment without mercy. And in fact if they had us appear before the judicial seat of God, and there we were treated harshly, what would that be? It would be better that we were aborted, and that

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we had been lice or fleas, and frogs, and all the vermin of the world. Now then that all our good and all our salvation is based on the sole mercy of God: what a joy does he promise us, by saying that he will show us pity and compassion when we thus bring to him our miseries with which we are full, having, however, compassion for our neighbors: and that this will be to move him to gather us to himself, instead of us being worthy of being dismissed as abominable, that this, says, induces him to show mercy to us? When then we have this promise, is it not necessary? not that we are brute beasts, devoid of sense and of all reason, if this does not move us to show mercy? This then is what we have here to remember. But still let us not doubt that God will give us some taste of what is here celebrated to us by his Son, who is his true witness, and who came out of his bosom (as it is spoken of in the first chapter of the Gospel according to John) to certify us of his will. Let us not doubt therefore when we have been pitiful, that we will find pity and mercy, even among men: and however clever and ungrateful they may be, if God will still pursue them so far that when we are in some need, we will be helped, even without them thinking of serving God in doing so, or being moved by charity: but he will take it from them as he does. formerly to the Egyptians, who although they were enemies of the people of God, were forced to put into their hands the most precious things they had.

So, what. be that as it may, let us look higher. It is to know that we have to account for our life, and that if we have been pitiful in this world, we will know God to be such also towards us. Moreover, mercy does not lie only in this compassion that I have said, when someone is hungry and thirsty, when he is sick, when he is tormented by whatever injury and oppression is done to him: but also in supporting the infirmities and vices of those who, for their part, deserve to be remitted. It is true that we must here take the measure that the Scripture shows us. For we must be so merciful to those who have failed, that it is not to feed them with flattery, nor to hide the evil so that it grows, and increases more and more. We must therefore be pitiful, when we see our neighbors still being subjected to many infirmities, and we support them in this: not to be like them, but to be human towards them by showing them their faults, instead of being very happy: as there are many who only laugh and complain, if they see some bad thing having happened: that instead of that, we groan, to say, Alas, this poor man has offended God. Let us be displeased, because we see a soul perishing which was so dearly purchased by the precious blood of our Lord Jesus Christ, that we see the justice of God violated, that we see his glory diminished: may these things move us with compassion. This then

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is how we will find mercy towards God, when we have pity on all those who have failed, and who are stumbled by frailty, and when we bear with them, and try to set them straight. Now Paul puts us both: that is to say, he shows us that we must not be favorable to use mercy towards those who have failed to feed them in their evil: and nevertheless that we must not be too severe, and without measure, so as not to tolerate them. For he says that we must rebuke those who have failed: even, but in a gentle spirit. And so let (he said) consider within yourself that you can also fall: and when you have known your weakness, you will have pity on those who are like you. Thus we see in everything and in everything how we must exercise humanity to take mercy on those who have committed some offense, and to provide for those who need our help, and to help those who will be unjustly oppressed, and to maintain their quarrel, even if we provoke the rage of the wicked by this means against us.

Now hearing all these things, let us also note what is said in Luke, Blessed are you, he says. It is to show that it is not enough to have understood this doctrine and to have confessed that it is true: but that we must practice it each for himself. And this is so that this does not merely pass before our eyes, and does not strike our ears only to remember, Blessed are they, Blessed are they: But that we may know, that our Lord Jesus Christ wants us to apply everything to our instruction, and that first of all we Let us learn to be gentle and patient in all circumstances.

the injuries done to us. Then let us learn to hunger and thirst patiently. Even when we know that we have wronged no one and are pursued unjustly, let us remain gentle. Finally, let us have pity upon those who suffer and help them according to the ability and opportunity God gives us.

Let us apply all these things to ourselves. Although God now gives us only a partial experience of his Son’s teaching during this mortal life, its perfect fulfillment awaits us on the final day. In the confusion of this present state, let us show compassion toward those who suffer and patiently bear our own afflictions. Even when others treat us with cruelty and inhumanity, let us remain gentle and kind. The one who spoke these promises possesses all authority, and he will fulfill them when he gathers us into the heavenly fellowship for which we now hope.

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One brief announcement remains. The magistrates have agreed to call our brother N. to this city, where he previously served in the ministry. To preserve the freedom of the whole church, he will be presented next Sunday. If anyone knows a reason why he should not be received, he should report it to the magistrates before Sunday.

Now let us bow before the majesty of our good God, etc.

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