THE FIFTH CHAPTER OF ST. MATTHEW.
Blessed are the poor in spirit, for theirs is the kingdom of heaven.
This is a delightful, sweet and genial beginning of his sermon. For he does not come, like Moses or a teacher of law, with alarming and threatening demands; but in the most friendly manner, with enticements and allurements and pleasant promises. And indeed, if it had not been thus recorded, and if the first uttered precious words of the Lord Christ had not been given to us all, an over-curious spirit would tempt and impel everybody to run after them even to Jerusalem, yes, to the end of the world, if one might hear but a word of it all. Then there would be plenty of money forthcoming to build a good road, and every one would boastingly glory how he had heard or read the very words that the Lord Christ had spoken. O what a wonderfully happy man would he be held to be who should succeed in this! That is just the way it surely would be if we had none of our Savior’s words written, although much might have been written by others; and every one would say: Yes, I hear indeed what St. Paul and his other apostles have taught, but I would much rather hear what he himself said and preached. But now that it is so common, that every one has it written in a book, and can read it daily, nobody regards it as something special and precious. Yes, we grow tired of them and neglect them, just as if not the high Majesty of heaven, but some cobbler, had uttered them. Therefore we are duly punished for our ingratitude and contemptuous treatment of these words by getting little enough from them, and never feeling or tasting what a treasure, force and power there is in the words of Christ. But he who has grace only to recognize them as the words of God and not of man, will surely regard them as higher and more precious, and never grow tired or weary of them.
Kindly and sweet as this sermon is for Christians, who are our Lord’s disciples, just so vexatious and intolerable is it for the Jews and their great saints. For he hits them a hard blow in the very beginning with these words, rejects and condemns their doctrine and preaches the direct contrary; yes, he denounces woe against their way of living and teaching, as is shown in the sixth chapter of Luke. For the substance of their teaching was this: If it goes well with a man here upon earth, he is happy and well off; that was all they aimed at, that God should give them enough upon earth, if they were pious and served him; as David says of them in Psalm 144: “Our garners are full, affording all manner of store; our sheep bring forth thousands and ten thousands in our streets; our oxen are strong to labor; there is no breaking in or going out; there is no complaining in our streets.” These they call happy people, etc.
Against all this Christ opens his mouth and says there is something else needed than having enough here upon earth; as if to say: You dear disciples, if you come to preach among the people, you will find that they all teach and believe thus: He who is rich, powerful, etc., is altogether happy; and again, he who is poor and miserable is rejected and condemned before God. For the Jews were firmly fixed in this belief: if it went well with a man, that was a proof that God was gracious to him; and the reverse. This is explained by the fact that they had many and great promises from God of temporal and bodily good things that he would bestow upon the pious. They relied upon these, and supposed that if they had this they were well off. This is the theory that underlies the book of Job. For in regard to this his friends dispute with and contend against him, and insist strongly upon it that he must have knowingly committed some great crime against God, that he was so severely punished. Therefore he ought to confess it, be converted and become pious, then God would take away the punishment again from him, etc.
Therefore it was needful that his sermon should begin with overturning this false notion and tearing it out of their hearts, as one of the greatest hindrances to faith, that strengthens the real idol mammon in the heart. For nothing else could follow this teaching than that the people would become avaricious, and every one would care only for having plenty and a good time, without want and discomfort; and every one would have to infer: If he is happy who succeeds and has plenty, I must see to it that I am not left in the lurch.
This is still to-day the common belief of the world, especially of the Turks, who completely and thoroughly rely upon it, and thence conclude that it would not be possible that they should have so much success and victory if they were not the people of God and he were not gracious towards them above all others. Among ourselves also the whole papacy believes the same thing, and their teaching and life are based upon the fact that they only have enough and besides have secured for themselves all manner of worldly property; as everybody can see. In short, this is the greatest and most widely diffused belief of religion upon earth, whereupon all men of mere flesh and blood rely, and they cannot count anything else as happiness.
Therefore he here preaches an altogether different new sermon for Christians, viz. that if it does not go well with them, if they suffer poverty and have to do without riches, power, honor and a good time, they are still to be happy and not to have a temporal, but a different, an eternal reward; that they have enough in the kingdom of heaven.
Do you now say: How, must Christians then all be poor, and dare no one have money, property, honor, power, etc.? Or, what are the rich, as princes, lords, kings, to do? Must they give up all their property, honor, etc., or buy the kingdom of heaven from the poor, as some have taught? No; it is not said that we are to buy from the poor, but we are to be ourselves poor and be found among those poor, if we are to have the kingdom of heaven. For it is said plainly and bluntly: Blessed are the poor; and yet there is another little word along with that, viz. spiritually poor, so that nothing is accomplished by any one’s being bodily poor, and having no money and property. For, outwardly to have money, property and people, is not of itself wrong, but it is God’s gift and arrangement. No one is blessed, therefore, because he is a beggar and has nowhere anything of his own; but the expression is, spiritually poor. For I said already in the beginning that Christ is here not at all treating of secular government and order, but is speaking only of what is spiritual — how one aside from and over and above that which is outward is to live before God.
It belongs to secular government that one should have money, property, honor, power, land and people, and without these it could not exist. Therefore a lord or prince must and cannot be poor; for he must have all sorts of possessions suited to his office and rank. Therefore it is not meant that one must be poor and have nothing at all of his own. For the world could not exist in such a way that we should all be beggars and have nothing. For no head of a family could maintain his family and servants, if he himself had nothing at all. In short, to be bodily poor decides nothing. For we find many a beggar who gets bread at our door more proud and evil-disposed than any rich man, and many a miserly farmer with whom it is harder to get along than with any lord or prince.
Therefore be bodily and outwardly poor or rich, as may be your lot, God does not ask about that; and he knows that every one must be before God, that is spiritually and in his heart, poor; that is, not to place his confidence, comfort and assurance in temporal possessions, nor fix his heart upon them and make mammon his idol. David was an excellent king and had indeed his purse and his chest full of money, his barns full of grain, the country full of all sorts of goods and stores; yet along with this he had to be spiritually a poor beggar, as he sings about himself: “I am poor, and a stranger in the land, as all my fathers were.” Notice, the king who sits in the midst of such possessions, a lord over land and people, dare not call himself anything else than a stranger or a pilgrim who goes upon the highway and has no place where he can abide. That means a heart that does not cling to property and riches; but, although it has, yet it is as though it had not, as St. Paul boasts of the Corinthians, 2 Corinthians 6:10: “As poor, yet making many rich; as having nothing, and yet possessing all things.”
The meaning of all that has been said is that one is to use all temporal good and bodily necessities, whilst he lives here, not otherwise than as a stranger in a strange place, where he spends the night and leaves in the morning. He needs no more than food and lodging, and dare not say: “This is mine, here will I stay ;” nor dare he take possession of the property as tho’ of right it belonged to him; else he would soon hear the host say to him: “Friend, do you not know that you are a stranger guest here? Go your way, where you belong.” Just so here; that you have worldly goods, that is the gift of God to you for this life, and he allows you indeed to make use of it and to fill with it the worm-bag (Madensack) that you wear about your neck; but not that you fix and hang your heart upon it as though you were to live forever; but you are to be always going farther and thinking about another higher and better treasure that is your own and is to endure forever.
This is roughly said for the common man, that one may learn to understand (speaking according to the Scriptures) what it means to be spiritually poor or poor before God, not to reckon outwardly as to money and property, oras to want or superfluity, since we see (as above said) that the poorest and most miserable beggars are the worst and most desperate scoundrels, and dare to commit all sorts of knavery and evil tricks, which decent, honest people, rich citizens or lords and princes, are not guilty of; on the other hand also, many saintly people that have had plenty of money, honor, land and people, and yet with so much property have been poor; but we must reckon according to the heart, that it must not be much concerned whether it has anything or nothing, much or little, and always to treat what it has as though one did not have it, and had to be ready at any time to lose it, keeping the heart always fixed upon the kingdom of heaven.
Again, he is called rich according to the Scriptures who, although not having any worldly possessions, still scrambles and scratches after them, so that he never can get enough. These are the very ones whom the gospel calls rich bellies, who amid great possessions have the very least, and are never satisfied with that which God gives them. For it looks into the heart which is sticking full of money and worldly goods, and judges accordingly, although there is nothing in the purse or money box. Again it judges him poor in heart, though he has chest, house and hearth full. Thus Christian faith moves straight forward; it regards neither poverty nor riches; it asks only how the heart stands. If there be an avaricious belly there, the man is said to be spiritually rich; and again, he is spiritually poor who does not cling to such things and can empty his heart of them, as Christ elsewhere says: “He who forsakes houses, lands, children, wife, etc., he shall have a hundred fold again, and besides eternal life,” that he may bear away their hearts from earthly good, so that they do not regard it as their treasure, and that he may comfort his own, who have to forsake it, that they shall receive much more and better, even in this life, than what they relinquish.
Not that we are to run away from property, home, wife and child, and wander about the country burdening other people, as the Anabaptist crowd does, that accuse us of not preaching the gospel aright because we keep our home and stay by wife and child. No, such crazy saints he does not want; but the true meaning is: Let a man be able in heart to leave his earthly home, his wife and child, though staying in the midst of them, nourishing himself along with them and serving them through love, as God has commanded, and yet able, if need be, to give them up at any time for God’s sake. If thou art thus disposed, thou hast forsaken all things in such a way that thy heart is not taken captive, but remains pure from avarice and from clinging to other things for comfort and confidence. A rich man may properly be called spiritally poor, and need not therefore throw away his earthly possessions, except when he must needs forsake them; then let him do it in God’s name, not for the reason that he would rather be away from wife, child and home, but would rather keep them as long as God grants it and is served by his so doing, and yet willing if he wishes to take them from him again. So you see what it means to be spiritually and before God poor, or spiritually to have nothing and forsake all.
Now look also at the promise that Christ adds, and says: “For of such is the kingdom of heaven.” This is indeed a great, excellent, glorious promise, that we are to have a beautiful, glorious, great, eternal possession in heaven, since we are here gladly poor and regardless of earthly good. And as thou here givest up a very small matter that thou wouldst still gladly use as long and as much as thou canst have it, thou shalt instead thereof attain a crown, that thou mayest be a citizen and a lord in heaven. This ought to influence us, if we wanted to be Christians, and if we held his words to be true. But no one cares who it is that says this, and still less what he says; they let it pass through their ears in such a way that no one concerns himself about it any more nor lays it to heart.
But he shows with these words that no one understands this unless he is already a true Christian. For this trait and all the rest that follow are simply fruits of faith which the Holy Spirit himself must work in the heart. Where now faith is not, there the kingdom of heaven also will be wanting, nor will spiritual poverty, meekness, etc., follow, but only sordid raking and scraping, quarreling and noisily contending for worldly goods. Therefore all pains are lost upon such worldly hearts, so that they never learn or know what spiritual poverty is, nor do they believe or care for what he says and promises about the kingdom of heaven; although for their sake he so orders and ordains it that he who will not be spiritually poor in God’s name, and for the sake of the kingdom of heaven, must still be poor in the devil’s name and get no thanks for it. For God has so hung the greedy to their belly that they are never satiated with their greedily gained good, nor can they ever be happy. For squire greediness is such a merry guest, who never lets any one rest; he seeks, pushes and hunts without ceasing, so that he dare not enjoy his dear treasure for an hour; as Solomon the preacher too wonders and says: “A man to whom God hath given riches, wealth and honor, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it. This is vanity, and it is an evil disease.” He must always be afraid and anxiously concerned how he may keep what he has, and add to it, that it perish not, or be diminished, and is so completely tied up that he dare not cheerfully spend a penny. But if there were a heart that could be content and satisfied, it would have rest and the kingdom of heaven besides; otherwise along with great possessions, or indeed with its greediness, at must have purgatory here and there hellish fire besides, and as they say: Travel here with a barrow and there with a wheel; that is, have here trouble and anxiety and there bitter grief.
Notice, God always overrules it so that his word must remain true, and no one be saved or satisfied except Christians; and the rest, although they have everything, yet they are none the better off — indeed are not as well off, and must still be poor beggars, as far as the heart is concerned; only that the former are willingly poor and are looking forward to an imperishable eternal possession, that is to the kingdom of heaven, and are blessed children of God; but the latter are greedy for worldly good and still do not get what they want, and must besides be all the time martyrs of the devil. And there is, in short, no difference between a beggar before the door, and such a wretched greedy-gut, except that the one has nothing and can be put off with a crust of bread, whilst the other, the more he has the harder he is to fill, even though he should get all the world’s money and goods in a heap.
Therefore this sermon, as I said, is of no account for the world, and answers for it no good purpose; for it insists upon being sure of its case, and will not take anything upon faith, but must see it and handle it, and says, it is better to have a sparrow in your hand than to be gaping at a crane in the air. Therefore Christ lets them go, does not want to force anybody or drag him to him by the hair; but he gives his kind counsel to all who are willing to be advised, and holds out before us the most precious promise. If thou wilt, thou hast here peace and rest in heart, and there forever what thy heart shall desire. If thou wilt not, then go along and have rather here and there all manner of misery and misfortune. For we see and know that all depends upon being satisfied and not clinging to worldly good; as many a one is whose heart God can fill, though he has only a bit of bread, so that he is cheerful and better contented than any prince or king. In short, he is a rich lord and emperor; need have no care, trouble or sorrow.
That is the first part of this sermon: He who wants to have enough here and there, let him take heed that he be not greedy and avaricious, but accept and use what God gives, and earn his daily bread in faith, then he will have here his paradise and even the kingdom of heaven, as Paul says, 1 Timothy 4:8, “Godliness is profitable unto all things, having promise of the life that now is and of that which is to come.”