First sermon.*)
Luc. 6:36-42.
Therefore, be merciful, just as your Father is merciful. Judge not, and ye shall not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you. A full, pressed, shaken, and superfluous measure shall be put into your bosom: for even with the measure that ye measure with shall ye be measured again. And he said to them the same thing: May a blind man guide a blind man? will they not both fall into the pit? The disciple is not above his master; if the disciple is like his master, he is perfect. But how can you see a mote in your brother's eye, and not see the beam in your own eye? Or how can you say to your brother, "Be still, brother, I will take the mote out of your eye, and you yourself do not see the beam in your eye? You hypocrite, first take the beam out of your eye, and then see to it that you take the mote out of your brother's eye.
*) Held in the house, 1532.
In today's Gospel, our dear Lord Christ teaches his disciples and all of us how we should relate to one another and live a Christian life. For when we have believed and are called Christians, saved by the Lord Christ from sin, death, and all misfortune, then a new life must follow, that we may do what he desires of us. Such a new life the Lord puts into one word: "Be merciful, as your Father is merciful.
Now everyone knows well what "merciful" means, namely, such a person who bears a kind, friendly heart toward his neighbor, easily has compassion for him and takes his distress and misfortune, whether it concerns his soul, body, honor or property, with seriousness, and so lets it go to his heart that he thinks how he can help him; proves it also with the deed, and does it with pleasure and gladly. This is called "merciful". He clearly says, "As your Father is merciful." Thus he distinguishes Christian mercy from the mercy of unbelievers and evildoers, which they have among themselves. Sinners and tax collectors (as it says just before this Gospel) also practice mercy among themselves: one loves another, one shows kindness and friendship to another, one lends to another, but in such a way that they take back the same. This is a ruthlessness that does good so that it may receive good or better again. The lansquenets are murderers and reckless knaves, but nevertheless they are merciful among themselves. Harlots, knaves, highwaymen, likewise; the wicked knaves, who cause havoc, also have mercy: but this mercy extends no further than to their fellows and as long as the havoc lasts.
(3) But Christian mercy is like the mercy of the Father who is in heaven. A thief is not merciful to one who does not steal with him, but is merciful to his fellows who help him steal; otherwise he might not steal, if one did not help another to steal. This is a thieving mercy. So also in the house: if someone wants to excuse the household servants, or even they themselves under
To help one another over, if they do not do what they should, that is also a malicious mercy, yes, a devilish mercy. But we, if we want to be Christians, should be merciful, like our Father in heaven; not only to those who are our friends, nor to those who only cause trouble, but to everyone, even to those to whom we are enemies and who are enemies again and persecute us, because we let ourselves think that they are not worthy that we should speak a kind word to them. As we then learn that things are very hard. Ei, we say, what is the knave to me? he has done this and that to me, he has a useless mouth, should I help such a one? I would let him eat the lice and worms. So our nature always wants to pull us out of the ruthlessness, which only applies to our comrades, who play tricks on us, but it does not apply to the others.
(4) This is not the opinion, saith Christ; but if your neighbors have offended you, if ye would be Christians, remember that ye are merciful, and as merciful as ye have your Father which is in heaven for an example; otherwise ye cannot be his children, nor my brethren, who have redeemed you with my blood from sins and death. Now you have done all wickedness to your God and Father in heaven, and have broken all his commandments, so that he would have reason enough to say, "Should I give my son for such desperate husks? I would let them have the devil in the abyss of hell. For they do not fear, love or trust me; they despise, blaspheme and hate me, swear and curse by my name, persecute and condemn my word, disobey parents and authorities, are murderers, adulterers, thieves, covetous, usurers, perjurers, and in sum, they do all evil; therefore let them always go where they belong. So God, says Christ, could also say to you; but he does not, but over all your wickedness he executes, is kind and gracious, not only gives life and limb, food and drink, wife and child, food and all necessities for this life, but also his Son and eternal life.
(5) We should also learn to practice such mercy, for if someone has offended us and done something that is not pleasing to us, what is that compared to the fact that we have so often and severely offended God? If God has such great mercy that He gives His only begotten Son to His enemies, so that through Him they may be redeemed from sin and death, and gives us our souls, bodies, goods and everything we need, since He should justly send punishment, hail, thunder, lightning and hellish fire and all calamities: we should also learn to follow this example and say, "Even if this or that person has offended me so much that I should let him eat maggots, I still will not do it. For such would only be a pagan and not a Christian mercy. If he has wronged me and done me wrong, let him go. But because he has need of me and can help him, I will not repay him, for my Father in heaven has done the same to me.
(6) One can see what the peasants are doing everywhere. They are also merciful to one another, but they do not have Christian mercy; if they could give their goods, which they bring to the market, for four dollars, even at a good time, they would rather do it than not. So it is in cities, too: everyone collects money, goes there without a care, feasts and shows off, dances, jumps and is in good spirits, and at the same time lies to and cheats the other wherever he can. This makes one think: "I will do the villains all sorts of mischief again, if they need me. They should all be chased out of the country, the boys, so that the devil may plague them! But a Christian should not do it, but say: What do I care? Although peasants and citizens are wicked, this shall not move me to do them evil again; but I will do as a good tree does: if one breaks off the fruit that it has borne for the year, even though wicked men enjoy such fruit, yet it bears other fruit for a year, and is not angry at all because of it. So will I also do, I will remain a good tree and bring forth good fruit; I will not become evil because of another's wickedness. Is another
a thorn bush that can do nothing but prick, so let it remain; I will not therefore become a thorn bush, but will remain a fine, fruitful vine and bring forth good grapes. For so does my Father in heaven: He gives wicked men and villains as well as the pious and righteous, cattle, oxen, calves, eggs, butter, cheese, house, farm, wife, child, money, goods, body and soul, peace, good weather and whatever is needed. He lets the dear sun shine, because we well deserve that he let hellish fire rain down. But he does not do this, he does not want to become a thorn bush because of our ingratitude, but says: "If you do not want to be other than evil, then I will remain good, let my sun, my rain go over the good and the evil, the just and the unjust.
(7) This is the example which our dear Lord Christ sets for us, that we may continue in such godliness, and not allow other people's wickedness to cause us to become wicked also, as the world is wont to do: it soon avenges itself, and pays evil with evil. This should not be the case among Christians, but they should say: "You are a thorn bush, you have pricked me badly, but for your sake I will not also become a thorn bush, but in your distress I will do you all the good I can, and ask God for you that he may forgive you these things and turn you from a thorn bush into a beautiful, fruitful vine. That is, "Be merciful, as your heavenly Father is merciful," who does the very best to his highest enemies and worst offenders.
(8) Now this is not to be understood as meaning that one should not punish at all. For Christ here preaches to his disciples, who had no rule. The children in the home, the peasants in the village, the citizens in the city, the nobility in the country, the princes in the empire have neither rule nor right against one another. For father and mother rule in the home, the sheriff and judge in the village, the mayor in the city, the princes in the country, and the emperor in the empire. But the children in the house, the peasants in the village, the citizens in the city, the nobility in the country, the princes in the empire are all equal among themselves; for this reason they should keep this rule among themselves, which the Lord
Here there is that no one should do evil to another, but should be merciful to one another. But if the persons are unequal, as the emperor in the empire against the princes, the nobleman or judge in the village over the peasants: then one should not need mercy against the wicked, but punish the wicked. So parents should not be merciful to their children when they are wicked, but should strike quickly; lords and wives should also not be merciful to their servants, but should punish what is to be punished and not overlook anything. This is what God demands of them, and if they do not do it, they must give God a hard account for it.
(9) Therefore this command of Christ concerning mercy is only for those who are equal. But where persons are unequal, let each wait for his special command, and let not mercy hinder such a command. Where authorities are appointed, they shall punish. But where there are equal persons, citizen against citizen, peasant against peasant, child against child, servant against servant, a Christian shall speak: You have done me harm and evil, may God forgive you, but I do not have to punish you for it. This is called mercy.
(10) If any further harm comes to thee, tell thy father, judge, mayor, or prince, and say, Such and such things do me harm, such and such things do me harm, so that thou mayest neither judge nor condemn. So no child shall strike another, no peasant, no burgher shall strike another, no nobleman shall overreach another, as if he were lord; but to the prince announce and say: This and that has happened to me, which is not mine to punish, because I do not have the office. I accuse you, because you have the office, so that you punish. This is also called mercy, where one asks God for the offender and seeks this proper means from those who have the command, so that the loose lads may be controlled and their courage increased. So did Joseph, who saw much wickedness in his brothers, but he did not punish it for himself, for he was not commanded to do so, but told his father: Father, so do Simeon, so do Levi; you may watch and defend. That was right and good
and a special work of mercy. But he earned disfavor, hatred and envy with it. For his brothers could not believe that he meant them so well. It is a great work of mercy that one announces it and indicates it to those who can improve it. For with such an announcement one helps the soul from the devil and the body from the executioner. But if one will destroy another and go with him to the judgment, neither the soul nor the body will be helped.
(11) In the same way, among children, servants and neighbors, no one should avenge himself, but ask God for the other, and then, with a gentle and not bitter heart, tell the rulers, parents, lords and wives what has been done wrong. In this way, one helps the other in body, money and goods, yes, even in soul, so that he will no longer be so lazy, careless, careless, forward, unfaithful, and will improve himself. One should learn such mercy: if your neighbor errs and does wrong, or if something happens to you, or you see something naughty, that you do not yourself strike, judge, condemn; but say: I am sorry for your case, I wish you had not done it. But I have neither to punish, nor to correct, nor to change; Christ will not have it from me. This is called praying for your neighbor. Then I went and told the one who has the power to punish, who can correct and change it, and who has the command to do it. For God has appointed enough people to do this, namely, princes, lords, officials, father, mother, priest, chaplain, and finally also the executioner, who are to punish the unrighteousness. The others, who are not in such offices, should let it go unpunished and show mercy, that is, advise and help with what they can.
(12) We should therefore know that this command is for equal persons. But where there are unequal persons, one is a father, the other a judge, the third a prince, they should also show mercy to their equals, but not to the subjects who do wrong. For there is a special command that they should punish the evil of children, servants and subjects. But
Where there are equal persons, they should bear a kind, friendly, compassionate heart towards each other, help, admonish, announce. This is called Christian living. But if they scold you about it, as the children and the servants do, and call you a traitor, it does no harm. Think thou that thou mayest remain a fig tree or a good vine, and let no thorn bush make thee. So does the good sun. It now looks at many a rogue who has stolen the previous night or broken the marriage, and nevertheless remains a beautiful sun, even though you are a black devil, and because of your sins you are not worthy to look at it. For she thinks thus: Although I must now watch your mischievousness, I also want to watch one day when they hang you on the light gallows. Now you are laughing at me, and I must shine at your mischievousness. But what does it matter? if you do not improve, I will shine for your punishment one day.
For experience shows that God does not let any evil go unpunished. For he who escapes from his father and mother does not escape from the executioner. You must either atone and mend your ways, or certainly await punishment. For God will not let anything go unpunished unless it is followed by correction. Many a one passes through, leaves many lands, and thus escapes punishment for a time. But if no correction follows, then it happens in a strange way that he comes in and receives his reward for his misdeed here also for a time. For the common saying is not missing: He who escapes from his father and mother does not escape from the executioner. God has thus decreed: what the father cannot force with the rod, the executioner's rope and sword shall force. If you do not want to turn to the life sentence, then suffer the death sentence, that is your deserved reward. This is what God has decreed and commanded. But before ourselves we shall not scold one another, nor bite one another, nor cool our mettle, but shall live a Christian life, that we may learn to be like the Father in heaven in mercy.
14 The Lord Christ elaborates on this teaching with the similitude of the splinter and the beam. For the same likeness
This is especially true of those who want to avenge themselves, saying, "He did this and that to me, and I will pay him back; he is such and such. Against such impatience and revengefulness the Lord sets this parable and says: "What is it that you are so impatient and revengeful? Your neighbor has touched you with a word; what is it? It is a splinter. But thou hast a great beam in thine eye. Your neighbor has a small speck of dust, but your eye is full of large beams. Your neighbor has sinned against you, that is a fault; but what great and grievous sin do you have on your hands, which you have done against God, and do daily?
(15) So we are to learn this likeness in the work, when we see, hear, suffer something that is not pleasing to us, to have patience and say: What is this against my great sin? But in the world it happens that one beats, strikes, stabs and murders his brother for the sake of a splinter, regardless of whether he has a large beam on his neck. For he has never kept God's commandment, is a despiser of God, swears by His holy name, does not hear God's word, is angry with his neighbor, is a murderer at heart, is full of fornication, steals, robs, is perjurious, and in sum, he does not keep the least of God's commandments for a moment. But he does not see all this, and comes to devour him who has spoken a word thoughtlessly. Fie on you, beam bearer! Are you so sharp-eyed to judge your neighbor's faults and so blind that you cannot see your great sin?
(16) Therefore, when a Christian is offended by his neighbor, he should say: There I see a mote; but if I first stand before the mirror, I shall find in myself great beams, as troughs can be made of. What is it that my neighbor offends me? He has done it once in about four weeks. But I have grown so old, and have never kept any commandment to our Lord God, I am such a desperate rogue, my sins are like sabers, and the poor little splinter that I see in my neighbor deceives me? It is not right that the speck of dust on my neighbor should be greater than all the beams on my neighbor.
rnir. I have done a thousand times more than he; I may think beforehand, as I get rid of the beam in me, so shall I forget the mote in my neighbor. I am disobedient to God and to the authorities, and do not stop sinning: and I, who sin so, will go and make a big beam out of a little word?
(17) We should take to heart this kind teaching and lovely likeness, which our dear Lord Christ sets before us; for it is like this: our Lord God gives us our great sin, and wants to forget our sin, and we do the opposite. Is this not an exceedingly unjust bargain? If we thought about this carefully, we would not judge our neighbor much, but would say to our brother: "Dear brother! God, who gives me so many beams, and not only forgives my sins, but also shows me daily great kindness and lets his sun shine, the same God forgive you your splinter. That would be right and Christian living. But if you want to punish your neighbor, say it to the father, mother, judge, authority etc. They may correct it, so that the judgment may reach the one who is commanded to judge; otherwise remember: It is a splinter, I will give it to him, and also do all good for the sake of him who has given me much greater beams.
Judge not, and ye shall not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Prayer, and it shall be given unto you. A full, pressed, shaken, and superfluous measure shall be put into your bosom. For with the same measure that you measure with, you will be measured again.
(18) It says. If you can refrain from judging, God will also refrain from judging; if you can forgive and give to your neighbor, God will also forgive and give to you. And not only that, but also, where you let up your judging for a moment, God will let up His judging forever; where you give one farthing, God will give you many bushels full; where you forgive one sin, God has forgiven all your sins before and will forgive you innumerable sins yet.
Again, where you judge, condemn, do not forgive, nor give, you will do so: if you will not let the smallest thing go unscented, God will also pull out the bars. This is how it will be: where you find one splinter in your neighbor, God will find a hundred great bars in you.
(19) Therefore let us consider it well that the Lord preaches to us here, saying: "Be merciful, as your Father is merciful. God the Father is merciful, and thus I have been given abundantly, but in so far as I also give, and yet when I forgive and give a little, God wants to forgive and give again inordinately. Whom this does not move, that where he remains a good fig tree, neither judging nor condemning, but forgiving and giving, there shall be neither judgment nor hell, but only grace and kindness with God, nothing else will move him either. Again, whoever is not frightened by the fact that where we become a thorn bush and find a splinter in our neighbor to judge him, that God, on the other hand, may find a thousand bars in us, nothing else will frighten him either. Are we not great fools, then, that we cannot speak a word too well to our neighbor, when our Lord God showers us abundantly with graces, forgiveness, and giving? And again it can be heard that where we judge our neighbor, condemn him, do not forgive him nor give him, he again also wants to reckon exactly, measure and leave nothing unjudged and unpunished in us. Then an awful measuring will take place.
This is a comforting sermon for the Christians. The unbelievers and pagans do not care, they beat each other over the head, choke and kill for the sake of a word. But we, if we want to be Christians in a different way, should be kind and merciful, gladly forgiving and giving. For the heavenly Father wants to know of no hell, wants to give abundantly, to do good, to forgive sin; only that we also do it to our neighbor, that we also be merciful to those who have offended us. And such mercy shall not be a mercy of malice, as harlots, and knaves, and murderers, have mercy one to another, which is a mercy to the neighbor.
but that mercy may be shown to the Father in heaven, that we may be kind to those who offend us in word or deed. This is how God's children should live. Turks and others have this
But God has revealed this doctrine to us, and we should also thank Him for giving us such a pure and certain doctrine. Let this gospel be presented briefly and childishly.