V.1-10. And when Jesus saw the people, he went up into a mountain, and sat down; and his disciples came unto him. And he opened his mouth, and taught them, saying, Blessed are they which are poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. Blessed are the meek, for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: for they shall be filled. Blessed are the merciful, for they shall obtain mercy. Blessed are the pure in heart, for they shall see God. Blessed
are the peacemakers, for they will be called children of God. Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven 2c.
The first is that Matthew in this chapter, as a short summary, wanted to summarize almost everything that Christ taught, just as he summarized everything he did at the end of the previous chapter. Just as in the following chapters he describes his miracles in detail and tells about some special works he has done, so he also summarizes here at first
He summarizes the main features (generalia) of his doctrine in a Summa, but later he also teaches many individual things in other chapters. I say this for the sake of it, because it seems that here in the short summary he speaks too little and too darkly of the faith and the ministry of Christ, but only teaches things of the law (legalia). And this is true, because in these three chapters he especially insists on the right knowledge of the law, against the glosses of the Pharisees.
2. and this piece is also necessary to teach. First, against false teachers, who make no right use of the law, and teach only works, without the heart being involved 2c. Secondly, that the true meaning of the law may be revealed to the godly, namely, that everything must be done from the heart. But here it is found that everything is impossible.
For this reason, as Matthew tells us, Christ stops there and is content to teach only that good works must be done from the heart. At this point he dwells on this passage and does not go on to speak of faith and how grace is necessary, for he does this in another place. For here it is enough for him that he has taught what and how works must be done, but from where and by what power this happens, he does not teach that here.
4 Therefore, these three chapters must be interpreted only in terms of works and against the false doctrine of the hypocrites, and in another place must be spoken of faith or the root of good works, because not everything can be said at once in one place.
(5) So he begins about the true works in contrast to the false ones in such a way: "Blessed are the spiritually poor", as if he wanted to say: The works are taught by the Pharisees, but only in appearance; but one must do the works in spirit and in truth, that is, with a humble, meek, bruised, grace-hungry, peaceable, pure, merciful heart 2c. Without these truly good movements [of the mind], the works are nothing, however great appearance they may have.
Where these truly good emotions come from, he does not teach here, but at
derswo. Therefore, we will not speak of this question in this place, but here we will only deal with what one should do and how one should do good works, especially against the hypocrites and the arrogant. In another place, for the godly and the good, it is said where one should get it from and how the good works should be done. The rest is found in the interpretation. 1)
About the revenge. 2)
V. 38-47 You have heard that it was said, "An eye for an eye, a tooth for a tooth. But I say unto you, resist not evil: but if any man give thee a stroke out of thy right cheek, let him have the other also. And if any man will be right with thee, and take thy skirt, let him have thy coat also. If anyone asks you to go a mile, go with him two miles. Give to him that asketh thee, and turn not away from him that maketh thee morrow. Ye have heard that it is said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven. For he sendeth forth his sun upon the evil and upon the good, and sendeth rain upon the just and upon the unjust. For if ye love them that love you, what reward have ye? Do not the tax collectors do the same? And if ye do but love your brethren, what special thing do ye? Do not the tax collectors do the same? 2c.
(7) This is my opinion that Christ is speaking of vengeance in this passage, as my "interpretation" also contains. First, against the false opinion of the Pharisees, who held that private hatred and revenge, or anger, were permissible, as well as the death blow, if it only did not happen with the hand or obvious deed. Secondly, at the same time
1) Here Luther refers to his "Interpretation of the Fifth, Sixth and Seventh Chapters of Matthew," which is included in this volume immediately after these "Notes.
2) This and the following headings are found only in the Wittenberg edition.
against the opinion of the godly, who hoped that through the gospel a new worldly rule would be established against the existing one (receptam). Against this he cites the worldly law: "Tooth for tooth" 2c. Yes, he says, if you are brought to court, suffer everything; that is, if there should be a hostile authority that would deny you your skirt by public judgment, suffer it and do not resist it, either privately or publicly, or by a new and rebellious authority.
(8) In this way he will not only teach that one should suffer injustice from private persons, but also violence and injustice from the authorities. For all injustice, which is done in the public court, we suffer from the authorities. I think that this is to be understood in such a way that he wants to teach us patience, which we should show both against private persons and against people in the office of the authorities, especially in persecution.
(9) It does not follow that we should not call upon the authorities for help, who do not persecute. They are not to be regarded as enemies, but live in peace with us. For Christ does not say: Do not let yourselves be protected or: Do not call for protection; but: Do not demand tooth for tooth,
neither privately, nor publicly avenge yourselves by raising up another authority through sedition. For I have not come to set up a new authority, but to teach you that you should suffer any injustice done to you by private persons and publicly, and not resist these two evils by private revenge.
(10) I would indeed that this expression, that it is lawful to complain in court, were utterly abolished; for it is as if it were lawful to litigate. And Christ is not speaking here of those who complain in court or invoke the protection of the judge, but of those who suffer, who are challenged, afflicted, and condemned in court. These do not complain before the court, nor do they conduct lawsuits, but they suffer. These suffering persons are instructed by Christ to have patience; but he does not give the weapons of litigation into the hands of the persons who act. This expression has an evil sound; therefore dismiss it and put in its place [the questions]: whether it is permitted? 2c. 1)
1) Luther gives the answer to this question quite extensively in the next writing, the "Interpretation of the 5th, 6th, and 7th Chapters of Matthew," ยงยง 244-261.