Of course, in saying that the first step towards the possession of this divinely bestowed and divinely blessed righteousness is not effort but longing, I do not forget that the retention of it, and the working of it into our characters, and out in our conduct, must be the result of our own continual diligence.  But it is effort based on faith; and it is mainly, as I believe, the effort to keep open the line of communication between us and God, the great Giver, which ensures our possession of this gift of God.  Dear friends, the righteousness that avails for us is not of our making, but of God’s giving, through Jesus Christ.

So, before I pass to the other thoughts of my text, may I pause here for a moment?  ’Blessed are they that hunger and thirst’—­think of the picture that that suggests—­the ravenous desire of a starving man, the almost fierce longing of a parched throat.  Is that a picture of the intensity, of the depth, of our desires to be good?  Do we professing Christian men and women long to be delivered from our evils and to be clothed in righteousness, with an honesty and an earnestness and a continuity of longing which would make such words as these of my text anything else, if applied to us, than the bitterest irony?  Oh, one looks out over the Christian Church, and one looks—­which is more to the purpose—­into one’s own heart, and contrasts the tepid, the lazy, the occasional, and, I am afraid, the only half-sincere wishes to be better, with the unmistakable earnestness and reality of our longings to be rich, or wise, or prosperous, or famous, or happy in our domestic relationships, and the like.  Alas! alas! that the whole current of the great river of so many professing Christians’ desires runs towards earth and creatures, and the tiniest little trickle is taken off, like a lade for a mill, from the great stream, and directed towards higher things.  It is hunger and thirst after righteousness that is blessed.  You and I can tell whether our desires deserve such a name as that.

II.  And now, secondly, the satisfying of this divine hunger of the soul.

‘They shall be filled,’ says our Lord.  Now all these promises appended to the Beatitudes have a double reference—­to the certainty of the present, and to the perfection of the future.  That there is such a double reference may be made very obvious if we notice that the first of the promises, which includes them all, and of which the others are but aspects and phases, is cast into the present tense, whilst the remainder stand in the future.  ‘Theirs is the Kingdom of Heaven,’ not shall be—­’they shall be comforted,’ they ‘shall inherit the earth,’ and so on.  So, then, we are warranted, indeed we are obliged, to regard this great promise in the text as having two epochs of fulfilment—­one partially here upon earth, one complete hereafter.  And these two differ, not in kind, but in degree.