1 ) You shall honor your father and your mother, that (it may be well with you, and] you may live long on the earth.
The Jews have made this commandment powerless (irritum) by their statutes, as well as all other [commandments], because they have interpreted this honor only on words and signs and have thus emptied the words of the law (irritatores facti). For because "honor" means to give a sign of reverence, they have taken it according to the outward shell of this meaning, so that they taught that one should honor them with outward signs alone. But, as I have often said, the law of the Lord is spiritual, without change, refreshes 2) souls and instructs the inward man. Therefore, it imposes its obligations on the heart first (obligatory) and demands the heart. Therefore, let us continue according to this twofold understanding, namely of the letter and of the spirit.
Spiritual honor toward parents is a surrender (exhibitio) of the heart, and reverence that flows from a ready will. There are two parts to this: first, a willing obedience and willingness to do whatever the parents want; second, a due regard and high opinion of the parents. For the honor that the heart shows is a great service to God (pietas), and greater than love toward one's neighbor, because love loves only in this way,
1) "Presumably Luther began to preach on the fourth commandment on October 5 (the 20th Sunday after Trinity) 1516, we know otherwise the Exordium Walch, St. Louis Edition, Vol. XII, 1748s not to insert appropriately; on October 12 he seems not to have treated any piece of the Decalogue." (Weim. Ausg. I, 447.] - In our edition, I. o. erroneously placed the Gospel Match. 9, 1-8. above the interpretation, it should read Joh. 4, 46. sf. because "according to the oonsustnüo soclssiss Rornanas, this is the pericope of the 20th Sunday after Trinitatis." (Weim. Ausg. I, 87.] The interpretation is about this latter Gospel. - On October 12 [the 21st Sunday after Trinity) 1516, Luther gave the explanation of a part of the Lord's Prayer after the Exordium. Both are found in Walch, St. Louis Edition, Vol. XII, 1752. Löscher, Reformations-Acta, Vol. I, p. 293, notes that most of Luther's interpretation of the Lord's Prayer has been lost.
2) In the Vulgate: oonvsrtons (Ps. 19, 8.).
that it is ready to serve the neighbor, but honor instills in him a holy fear above that 3) and holds him [the neighbor] exceedingly high. Therefore, this commandment is placed immediately after the commandments of the first tablet, because it deals with those who are governors of God; therefore, just as God is to be worshipped with honor and holy fear; so also His governor must be worshipped in such a manner.
It is therefore evident that whoever honors parents in a spiritual way first shows them willing obedience and subordinates his will to them, and for this reason not only comes to their aid in times of need, but also in all things conforms to their wishes. And whoever does not show such a heart to his parents shall know that he is not fulfilling this commandment, although even now very many are blind in this [spiritual] understanding and only cling to the mere surface of the words. So it is said, "Thou shalt honor," namely, from the heart and out of full affection, "thy parents," etc. For how should he be disobedient to parents who not only offers his heart to them, but also offers it in such a way that it is filled with reverence (honore) toward them?
Secondly (which is still greater), he shows reverence (reverentiam) (not by heart according to the letter, but inwardly in spirit), that is, that he has a high opinion of them in his heart, and this is mainly commanded in this commandment, whereby it also differs (as I have said) from love, by which each should obey and serve the other, Gal. 5:13.
But from where does this high opinion of parents arise in children, especially since they are sometimes poor, of low status, ill, shapeless, or otherwise of low standing? For in such things many are annoyed, so
3) The words: üonor vsro stiarn Ultra üoo si timorsw sxlribst are to be inserted here according to the note from the manuscript given by Löscher; this was done in the Weimar edition. In all other "editions" they are missing. The incomprehensible addition: rniuns xrstiosuill k-xistiinnnL was rightly omitted by the Weimar edition.
that they are ashamed to have such parents, and they are sorry that they were not born of the rich, the powerful, the noble etc. O great blindness! These people must be given this rule: The high opinion of the parents comes from the consideration (respectu) of God and His will. For a pious child will think thus: Behold, if it did not seem unworthy of the highest majesty that such a man should be my father or mother, why should it seem unworthy to me? If it pleased the supreme God to work and create me in them, why should it displease me to come into being or to be created in them? For what do the parents do to give the child its form, who never even think whether it will be a boy or a girl, whether it will have eyes, ears, feet, whether it will be alive or dead, white or black, whether it will have hair or not? So I will worship the workshop of my God who formed me. I will not fix my eyes on the poverty, ugliness, lowly origin of my parents, but on God, the master craftsman. Thus, even thus, the reverence flows from God to the parents, does not come from the parents in that they are regarded higher than how they are flesh and blood, rather as a workshop of the highest majesty. For who will despise the workshop of the originator (principis)? What man-made work hates its workshop in which it is prepared? Since, then, God wills that the parents be honored, and there is an exceedingly just cause for this, namely, because here also is a workshop that represents God's place, this commandment differs from the [three] preceding ones only in that in those God is honored as in Himself, but in this [commandment] as in another, namely, in the principis (regentibus), which are His chair, His workshop, His altar, His throne of grace. This, then, is the right honor.
The honor of parents according to the letter is done with an unenthusiastic heart and from a mind that despises them, namely when one honors the parents outwardly with gestures (signo) only out of fear of punishment. For he who honors them only out of fear of punishment,
For as long as he fears and remembers the punishment, he honors it, but always despises it inwardly in his heart; but if he forgets the punishment, he also despises it outwardly with his deeds, as is proven by many examples and is also experienced daily.
1) It has been said how children should behave toward their parents. But it is necessary that they prove themselves parents, that the parents are worthy of their name, so that the honor of the children is not shown to idols and dead images of the parents. Yes, sometimes they are worse than robbers, because they take care of the flesh of the children, but kill their souls. For it often happens that a child has a worse murderer in its father, and it would be better for the child to be killed by robbers than to be raised by its father. Or why do you think that the plague rages mainly among small children? For no other reason than because God fulfills in them what the Book of Wisdom Cap. 4, 11. 14. says: "And is put away, that wickedness should not corrupt his mind, nor false doctrine deceive his soul; wherefore he hasteth with him out of the evil life." And afterwards [v. 16.], "For the righteous that is dead condemneth the living wicked, and a young man that is about to be made perfect the long life of the unrighteous. "etc. But of this in more detail hereafter. Now let us see what they owe them, that they may be parents.
After the apostle had commanded the children to honor their parents in Eph. 6, 1. ff. and had put this command on their hearts and explained it to them by saying: 2) "You children, be obedient to your parents in the Lord", and in fact makes known the will that
1) Löscher: "Luther preached the following on the 22nd Sunday after Trinity, October 19, 1516." - "We do not possess an exordium to this sermon." (Weim. ed.)
2) Instead of Leit in the editions (also in the Weimar one) must be read with the manuscripts üiosn", because statirn cls xarsntibns sto. forms the postscript to: vostHnaiu titios sn8 "ü. With the reading ciioit, Luthern would have to be blamed for an error in the sequence, which is not found in him.
they [the parents] are not to be parents merely according to the flesh, as the Gentiles, but "in the Lord," and the children also are to obey them "in the Lord": so he immediately says of the parents [v. 4.], "Ye fathers, provoke not your children to anger (which he interprets Col. 3:21, "Lest they be timid"), but bring them up in discipline and admonition unto the Lord."
The first thing that he wanted them [the parents] to do, of course, concerns the soul (for he preached nothing about their bodies), that they should not provoke the children to anger, and not make them fainthearted. This goes against those who rule the children with anger, and since the heart is still soft, it is completely filled with fear and timidity, in such a way that they finally run away out of hatred against the parents, and do what they would otherwise never have done. For what is to be hoped of a man who, in mistrust and hatred of his parents, despairs of them? For this is not the apostle's opinion, that one should not anger the children or give them blows, but one should chastise them out of love, but not that the parents should vent their anger on them, in which case they care nothing how they correct the children's fault. For when a person has become petty, he becomes useless in everything, and despairs of everything, is timid in everything he does and in everything he attacks, and, what is worse, such timidity, which is implanted at a tender age, can hardly ever be eradicated afterwards. Because they have learned to be frightened at every word of their parents, they are later afraid even of a rustling tree leaf. But also the nurses are to be resisted, who frighten the children (illudunt) by terrible figures and gestures, especially at night (de nocte). With all diligence a child must be brought up to a right fear, that it may fear what must be feared, but not that it may be fearful, as it is enough for some parents, if they only have the children fearful, which is extremely harmful for the later life.
So much for the deviation to the left. But now, so that they do not miss each other on the other side, he says:
Secondly: "But bring them up in discipline and admonition to the Lord" [Eph. 6, 4.], that is, teach them what must be taught and punish them if they do not do it. For both are necessary for them, that they be taught what they do not know about God, and that they be punished if they do not follow what they have known. Therefore, see to it that the children are instructed above all in spiritual things, that they are given over to God rather than to worldly affairs. But oh, how this is all wrong now! And it is no wonder, since even the parents themselves are not instructed, nor even brought to rights (probati) by the punishment. There was still one hope left, which was based on the teachers of the schools, that at least there they would be instructed in godliness under the influence of the sciences, but this too has fallen away. All pagans, but especially the Jews, teach their children with greater diligence than the Christians. That is why the church is in a very bad way, because its whole strength is based on the offspring (successoribus); but these are neglected in their youth, like a garden in springtime.
Therefore, they must be raised up in the instruction of the Lord. But the instruction to the Lord is the one by which they are taught to know the Lord Jesus Christ, to remember vividly how he suffered for us and what he did, what he promised, as the children of Israel were commanded [Deut. 11:19], that they should make known to their children the wonders which the Lord had done for their fathers in Egypt, so that the future generation might also know [Ps. 78:4]. And if they have this knowledge, but still do not learn to love the Lord and to thank Him and to pray and to follow Christ, then the exhortation (correptionem) to the Lord must be applied, that is, the terror of the judgment of God and the threats of the wrath of God against the wicked. 1) For he who has known this from his earliest youth
1) Concerning the preceding passage, Luther remarks in the misprint: "What is said about the instruction and discipline of the Lord in the children would be better taken from the instruction and discipline which they [the parents] receive according to the way of God, not according to the way of the
When a person has learned the benefits of God and his promises, because of which he should love him, and the punishments and threats, because of which he should fear the Lord, he will easily hold on to them when he grows older. For in these two things the Lord wants to be worshipped, that one should love him as a father because of past, present and future benefits, and that one should fear him because of past, present and future punishments, as he says Mal. 1, 6: "Am I then Father, where is my love? Am I the Lord, where do they fear me?" In such a manner shall the children now learn to sing unto the Lord of grace and judgment [Ps. 101, 1.]. For these two things the apostle has in view, when he says, "in discipline and admonition to the Lord." To discipline belongs that you tell him [the child] how God created all things, gave him the senses, the life, the soul, assists daily with all good to what he has created; that he suffered for the child and did miracles, preached, and promised even greater things: so that he may be grateful to God for this, and recognize and love him as his father. To the punishment belongs that you tell him with how great plagues he once struck the Egyptians, the Gentiles, the Sodomites, the children of Israel, yes, also all men in Adam. Likewise, how he still strikes before our eyes with pestilence, gallows, sword, water, fire, wild animals, diseases, and how great punishments he threatens in the future in hell with the devils. And he wants them to use this rather than the punishment of men, that is, their own punishment, and not without a reason, namely, so that they learn to always look up to God, and not to fear men, but to fear God, so that they do not, when they fear the seriousness (rugas) of their parents, also finally fear men in what is God's, that is, so that they do not become fainthearted. For this is how one must act with children, not that they fear their parents, but that they know that they offend God if they do not fear their parents. For in this way they will not become fainthearted, because where they have learned, they will also know their own
people and their passions, so that the children may know that they are instructed and punished by God more than by their parents)".
Parents are not to be feared in any other way than in the fear of God, nor are they to depart from God in adversity and in prosperity because of any fear or love.
That this is a sacrifice pleasing to God, if one instructs the children in this way, is clear from the first book of Moses [Cap. 18, 17-19], where the Lord could not hide from Abraham what he wanted to do. But prompted by this he says, "For I know that he will teach his children to fear the Lord." See how he says that the punishment of the Lord on Sodom through Abraham would serve to instruct his children and put them in [right] fear. In like manner, Jonadab, the father of the Rechabites, is gloriously praised and blessed in his children [Jer. 35:19.] because he had raised them devout and godly in the fear of the Lord. This is how Tobias and Jehoiakim's wife, "Susann," were raised. On the other hand, in the first book of Samuel, Cap. 3, 13, what Eli deserved by neglecting his children. Likewise, how did it go with the five-year-old boy at St. Gregory's? 1) And we are indeed exceedingly foolish. Behold, in one's own children one can earn either life or death, and yet not take care of them. For what profit is it to thee, if by thy fault thou bringest up wicked children, if thou art also blameless in thyself? Many try in a very wrong way to do a hard service to God in things he does not want to know about (alienis studiis), with fasting, wearing hard clothes and other self-chosen requirements (affectatis observantiis), and these blind people do not pass over this godly behavior any less than once the Jews who left the temple of God and sacrificed on the heights. First of all you should pay attention to what the Lord demands of you, the direction of which office he has laid upon you, as the apostle says [1 Cor. 7:20]: "Let every man continue in the profession wherein he is called." For for this, before all
1) In the Leipzig edition, Vol. I V, p. 38, it says (more explaining than translating): "So also St. Gregory writes that the evil enemy led away a father's child, which was five years old, from the womb; for he had drawn it badly, made it swear and curse etc."
Take care of things and deal with them especially indulgences, prayer, visits to churches, or any vows.
1) It has been said how parents should behave toward their children so that they will be worthy of the name "parents" and so that parents will not become corrupters of children who will be lost along with the children. 2) Now let us see who are these corrupters and perpetrators of the children.
For the first are those who neglect their children and knowingly let them grow up without discipline and admonition to the Lord; although they harm them by no evil example, yet they corrupt them by permissione, loving them too much according to the flesh and making them angry, saying: They are children, they do not understand what they are doing. And they speak the truth. But neither a dog, nor a horse, nor a mule understands what it does. But see how they go, come, do, and learn what they do not understand. But even a stone and wood does not understand how clumsy a thing it is for a house, but it is prepared by the master craftsman and understands it immediately; how much more a man? Or if other people's children understand it, why don't your children understand it? These parents will therefore bear the sins of their children, because they make them their own. Or did not that five-year-old boy, of whom St. Gregory says, also do it without understanding it?
The second are the ones who prey on them with impure words and curses, then also with evil examples and gestures. There have been people (and God wished that there were no more such people anywhere), as I know, who lived on the wages of their daughters, and at the behest of their parents, the daughters and the wife committed fornication. Who can doubt that it would have been better for these daughters if they had had robbers for parents? Then there are also such foolish people to whom it is extraordinarily-
1) Löscher: "The following was preached by Luther on the second Sunday svoiuiii. post Ootnvnms after All Saints' Day s9. Nov.i in 1516."
2) In Latin here is a play on words which cannot be well rendered in German: xursutss - xsräsiitss - xsrsuntss.
The people of the world like it when they have warlike sons who strike easily, as if they were worthy of the highest praise for the sake of it, because they fear no one. The final reward for the foolishness of these people tends to be grief and sorrow, which befalls them through the sudden murder of their sons; and rightly so. Now children (as youth is hot-tempered) are inclined to evil desire and anger: therefore parents must beware of [evil] examples in words and gestures. For what else should the son of a curser and unchaste man learn [from him] but to curse and speak shamelessly?
The third are those who give their children the opportunity to love the world, since they are concerned about nothing else than how they walk gracefully, learn to dance round dances, clean themselves, please people, excite the evil desires, become conformed to the world. Where are the people in our time who take such great care that their children have God, as they take care that they have clothes, splendor, wealth, positions of honor, etc.? Here we meet a whole sea full of big and small worms.
Behold, what unseemly clothing (portenta vestium) this licentiousness has brought up in both sexes, especially in the women! God only protect the men that they wear nothing but a linen outer garment (peplum), because the women wear berets on the bare hair like the men. Perhaps in revenge, because the men began to wear hairnets, which were given to the women, so the women took the berets from the men. And why does the world think that this is good, but because it likes a new fashion (mos)? But consider what this is, to cover a man's head in a woman's net, and at the same time the mystery which the apostle touched [1 Cor. 11:7], because he did not want the man's head to be covered.
But first, let us make a distinction. Either such adornment is done with the will and at the behest of the men: then the women can certainly be excused, since they do it against their will, only to please the men; but I say of this, if the men are sensible and wealthy, then the women can be excused.
are; as St. Cecilia went out in a golden dress, but under it at the flesh was dressed with a hair shirt, and likewise Anastasia; likewise Esther in the old bundle (lege). Yes, St. Augustine once seriously punished a certain Editia, 1) that she had taken off her woman's clothes against the will of her husband and had put on a widow's garment. Breaking off from this, because obedience must be rendered to the husband in those things which can be done without sin, let us see how it stands with women who, against the will of their husbands, demand this expenditure, and exert a constraint on their husbands. About this do not listen to me, but to the first apostle Peter, who is appointed as a faithful shepherd over all, and 1 Pet. 3, 1-6. says: "Likewise let the wives be subject to their husbands, so that even those who do not believe in the word may be won over by the wives' conduct without the word, when they behold your chaste conduct in fear (spiritually and in heart they should be subject, that is, be subject in fear or reverence, so that they have a high opinion of them). Which adornment shall not be by heart, with braids of hair, and cloaks of gold, or putting on garments; but the hidden man of the heart unfeigned, with a gentle and quiet spirit, that is delectable in the sight of God. For so did the holy women of old adorn themselves, who put their hope in God and were subject to their husbands; as Sarah was obedient to Abraham, and called him lord, whose daughters ye became, if ye did well, and were not so timid."
This lesson is read to you, women, this Latin is given to you (as children); learn it and pay attention to it. Your bishop, pope, apostle, father, shepherd, says this and tells you to keep it. Then we will hear what he teaches the men.
And first of all, lest anyone think that in this commandment nothing should be said about women, let him know that here it is commanded to honor all human headship, as I also said before. Now the man is the head and lord of the woman, and her predecessor.
1) In manuscript:
set. Likewise, however, here again all authority (potestas) is reminded that it should show itself worthy of honor. Therefore, after the children have received their instruction, yes, at the same time as their instruction, it is quite appropriate and closely connected (proxime) to speak also of the behavior of the spouses among themselves.
But see how gentle and modest, how calm and gentle the holy apostle is in his teaching. He is not stormy, he does not thunder, he does not threaten, but teaches gently and sweetly, so that even the pleasant way in which he says this should induce one to do what he teaches, let alone the benefit that the things he teaches and alone intends to teach have.
First, he wants the wives to be subject to their husbands. Paul agrees with this Col. 3, 18: "Wives, be subject to your husbands in the Lord, as is fitting"; and Eph. 5, 22. ff: "Wives be subject to their husbands, as to the Lord. For the husband is the head of the wife; even as Christ also is the head of the church, and he is the Saviour of his body," that is, not a corrupter. "But as the church is subject unto Christ, so also the wives are subject unto their husbands in all things." But in what this subjection consists he explains [1 Pet. 3, 2.] sufficiently in the following, since he praises their walk toward men in reverence and fear as useful for the salvation of men. 2) So that they are subjects, that is, that they treat the man reverently and honor him, obey him in all things. For this reason he introduces the example of Sarah, that she was subject to her husband, because she called him lord, and thereby made known her fear and reverence, and that she was ready to obey and yield to him in all things. Since Peter commands that unbelieving men be subject to him, how much more should this be done to believing men, as Paul again says, Eph. 5:33: "The woman fears her husband," i.e., she should not be subject to him.
2) Löscher: Here is a gap [?], which is to be completed from the manuscript thus: "And so right honor, spiritually understood, shows in a beautiful way just the two things mentioned above, after obedience and after reverence. St. Bernard."
behave respectfully toward him. Against this act the women, who despise their husbands, are stubborn and stiff-necked, always want to have the last word, or act without the knowledge and will of their husbands by spending money etc. All of these are guilty of this commandment because they are not subject to their superior. For the apostle says in 1 Cor. 14:34 that the law says that women are to be subject to men. The law of Moses has this in many places, but the first law is Gen. 3, 16. the commandment of God to Eve: "Your will shall be subject to your husband, and he shall be your master." Here is the explicit provision that the man shall have dominion over the woman. Now as it is not fitting for a son to quarrel and rebel against his father, a servant against his lord, the people against their prince or priest, so it is not fitting for a wife to do so against her husband. And notice this first, for it is something great and very seldom done. This is what St. Monica did, she kept silent against her husband and gave in; but to other wives who were beaten by their husbands, she said that they should be mindful of their position, not be arrogant against their masters, since they should know from the reading of the marriage contract that they had become servants (ancillas). Therefore, a woman should either be a subject or not marry. If she does not want to have a master, let her refrain from taking a husband, for this is what God commands and decrees through the apostles and His holy Scriptures.
Conclusion.
The woman, who has a whimsical (morosum) husband, does not take it into her mind to repay like with like and to drive out violence with violence, but seeks to bring about a change by a just opposite change and a calm nature. For so the apostle teaches here [1 Pet. 3:1], "That men through the good behavior of women may be converted to the faith." But what is done for the sake of faith, that should also be done for the sake of some other lesser good. For so also Paul says in 1 Cor. 7:14: "For the unbelieving man is a man of faith.
Man is sanctified by the believing woman." For one evil is not overcome by another evil, but increased and strengthened, but it is overcome by good.
Second. Their adornment should not be by heart with hair braids or gold or dresses. But this is now mainly the adornment of Christian women and nowadays taken to the extreme (ad monstra). The apostle says that this outward adornment is appropriate for pagan women, but Christian women should have a different adornment. But who can be silent, since the abuse has risen so high?
First. I know some women (for not all of them aspire to this foolish vanity) who are forced to adorn themselves with these precious things against their will, and have a great disgust for them, like Queen Esther, Queen St. Elizabeth; and often these are just such women who live in abundance, so that they could well adorn themselves. For those who are not able to do so strive for it all the more, as is now the case with the nobles and citizens: the poorer they are in comparison to their ancestors, the more lavish they are in their expenditure. Therefore we want to say about them.
Although St. Agatha was of noble birth, she walked not only with a veil, like a woman, but even in the dress of a slave, and since she was censured for this, she boasted that she was a handmaid of Christ, as is evident from her legend.
And first of all I do not know whether I should punish the men or the women more, or at least the authorities of the cities, that they allow the women such things, whereby their property is damaged with knowledge and will. For why do the authorities [here] not give laws as is done elsewhere? Or why does not the husband keep his wife in check, since he is her master? Or if he bears this willingly, how can he wonder at the impositions of princes? And take heed, if you do not change, the treasure will not cease, but will increase. I want to assure you that when this one is over, another greater one will come, because you have challenged and are still challenging God. Doesn't an honorable woman have to be ashamed of herself?
meu that she has such precious veils and sheaths (calyptras) that a moderate citizen could maintain his entire household with them? But what shall I say of the garments and the exceedingly costly abuse of silk, purple, gold and silver? And it is certainly a more tolerable pity to make of them silver basting, chains and rings, than to make of gold hoods, nets and fringes, of silk fabrics, embroideries and damask; for these things are consumed by use, those remain serviceable, though they are not useful at present.
But I don't know what to say about the new profit or damage masters who build fancy machines with wheels to press (plananda) veils and other linen, so that the veils come to eighteen to twenty guilders, but the pressing machine to forty to fifty: could the lightning shatter the wheels prepared for St. Catharine and can not also hit these quite vain and worldly machines?
But all these are signs that we dislike the inner adornment, which we would not dislike so much if we did not like the outer adornment so much. It is easy for a respectable woman to despise the outward adornment, when she is after the inward adornment; one cannot take care of both adornments in the same way.
Therefore, the time of the synagogue has now come again, which Isaiah Cap. 3, 16-24 with these words: "Therefore the daughters of Zion are proud, and walk with their necks erect, and with their faces made up, and they walk, and are truant, and have fine shoes upon their feet: so shall the Lord make the crown of the head of the daughters of Zion bald, and the Lord shall take away their jewels. Zu der Zeit wird der HErr den Schmuck an den köstlichen Schuhen wegnehmen, und die Hefte, die Spangen, die Kettlein, die Armspangen, die Hauben, die Flittern, die Gebräme, die Schnurlein, die Biesemäpfel, die Ohrenspangen, die Ringe, die Haarbänder, die Feierkleider, die Mäntel, die Schleier, die Beutel, die Spiegel, die Koller, die Borten, die Kittel; and shall be stench for good smell, and a loose ribbon for a girdle, and a bald head for a frizzy hair, and for a loose coat a tight one.
Sack" etc. Behold, how many and how great splendor of women he has gathered together; forty-one ornaments are not enough for a woman! Who should not be afraid to take a wife? Do not both the Greeks and the Latins call with a very good word the woman adornment the world? 1) Because this collection of all kinds of things makes a kind of world. Read also Theophrastus, St. Jerome against Jovinian, and Plautus in the Aulularia, and you will see that a woman, if left to her will, has an insatiable desire for adornment; therefore the same must not be satisfied, but restrained with all one's strength.
And what does a respectable woman or virgin do that she desires with such great zeal to become like the whores? Or what do you seek with such great adornment? Do you want to attract the hearts of strange men to you? Or do you want to make it known that you do not like chastity? Do you wish to become a whore? Why do you seek to please someone other than your husband? Who should not think this desire to please suspicious? A woman pleases enough and more than enough when she is so adorned that she pleases her husband: for she is to please him alone; to him she is given and subject.
Likewise also the virgins. Why do they foolishly seek to please young men? Do you not think that he will be deterred from marrying you if he thinks that he will be forced to clean you at such great expense when he has married you? If you want to captivate a young man by love, listen to very good advice: be demure, little preened, speak few words and do not stare him in the face. The greatest adornment of a virgin and a woman is a demure restraint, for this appeals and captivates the hearts of men more than all adornment. Moreover, such behavior makes marriage firm, while carnal love, which has been awakened by adornment, soon produces weariness after marriage, because marriage is not based on good manners, but on vain adornment. Do so, and you will be (also with God's blessing)
1) κόσμος and mundus mean both jewelry and world.
rather get a husband than the most frivolous wasters of goods, who are quite similar to the wolves and harlots of whom the 144th Psalm, v. 12. says: "Their daughters are like the hewn out oriels, like the palaces", that is, splendidly adorned before others, as a palace stands out before other houses, is adorned and is seen etc.
1 ) It has been said how a woman should behave towards a man, so that she honors him as her superior according to this commandment, namely by twofold service (cultu), namely obedience and reverence, that she has a willing heart to do his will, then also honors him from the heart by thinking highly of him. But if she asks how she can hold in honor a man who is shapeless, morose (morosus - to whom nothing can be done right) and not even worthy of love, let alone honor, I answer, as I said of the parents, that one should look at God in him, because it pleased God that the man should be his (ejus - God's) and represent his (ejus) place, as the apostle says [1 Cor. 11, 7.], "The man is GOtte's image and GOtte's glory, but the woman is the man's glory." Therefore he need not displease her, because she sees that he has pleased and pleases GOtte. It is a great dignity of the man that he has a part in God's name and office; therefore he should be honored by the woman, because God is the man of the whole church and of the soul. This exceedingly great mystery is also the reason why the woman should honor, fear and listen to the man. So turn your eye from the flesh and recognize and serve God in your husband, and it will be easy for you to honor him.
But on the other hand, it must now be said that the men should also prove themselves worthy of the name of a man and a superior. St. Peter continues in the above-mentioned passage [1 Petr. 3, 7.]: "In the same way, you men, dwell with them with reason, and give the female, as the weakest instrument, its honor, as well as fellow men.
1) Löscher: "The following was preached by Luther on the day of St. Martin [November 11, 1516." The exordium is found in Walch, St. Louis Edition, Vol. XII, 1774.
inherit the grace of life, so that your prayer may not be hindered."
First of all, he teaches men not to dwell with their wives only, but with reason, that is, not according to passion and only according to the sensuality of pleasure, making no distinction between a wife and a whore; for so also do the beasts and the heathen dwell with one another. He therefore instructs the man's eye how to look at his wife, not with the eye of evil desire, but of reason and knowledge. 2) By reason, the man is to know and recognize two things about his wife, according to God's command. First, he says: "as the weakest instrument" (vasculo), secondly: "as also joint heirs" the wives are to be held by them. And so he explains himself what he wants to be understood by "dwelling with them with reason", namely, that the man recognizes the woman as a very weak vessel, and nevertheless holds her in honor as a co-heiress of grace, and not as if he had her to atone for his lust (in passione desiderii). Let us explain this further.
You men should know that the woman is a weaker vessel (vasculum) than the man, therefore you should live with them according to this knowledge (scientiam). "Vessel" he calls her after the body and after the soul. For man also is a vessel after the same manner, but a stronger one. For as the woman has a more tender body, so also a more tender mind; therefore honor shall be shown to her by the stronger men. We are all called "vessels" because the soul dwells in the body as in a vessel.
But this honor of the instrument (vasculi) is the honor given to the body of the woman, which consists in nothing else than to love one's wife with a chaste love, as it is said in 1 Thess. 4:4, 5: "That every one of you may know to keep his barrel in sanctification and honor, and not in lust (passione desiderii), as the heathen do, who know nothing of God," that is, to withdraw from one's wife and to give up one's wife.
2) Here we have followed the reading of the manuscript: "eoMitioni" instead of coAitatioiüs in the editions.
evil desire is not enough. For sanctification is this chastity.
But in teaching this, the apostle Peter, in a covert way, wanted to commend (commendare) their wives to the men, that they should have patience with them. As it were with a very short word (epitheto) he takes up the patience of the men (tangit) by saying: "to the female, as the weakest instrument", 1) as if he wanted to say: She is a woman, she is weak, she is an instrument, in that she has a very noble soul. Knowing this, give them honor for their sake, then also for your sake, so that your prayer may not be hindered. For who will come to prayer, or even do anything honorable, through the desire (passiones) of evil? For prayer requires most strongly that the heart turn away from the lusts of the flesh. But since the woman is a very weak instrument, she must also be carried and her guilt overlooked, and she must not always be punished harshly for trivial things, as some men who are too impetuous perform a tragedy for the smallest cause. As the Psalmist [Ps. 130:3] says to the Lord, "If thou wilt, O Lord, impute sin, O Lord, who shall stand?" So it is impossible for peace to be kept in a household between husband and wife, if one does not credit and overlook anything to the other, but pays attention to everything down to the smallest detail. For who does not sometimes give offense? Therefore, many things must be overlooked, many things must be ignored, so that a peaceful relationship can exist. This is why a man should keep his wife chaste, because she is the weaker instrument, that is, because of her tenderer body and softer mind; secondly, and much more, because she is the co-heiress of such a great grace; thirdly, and most of all, so that the blessedness of men themselves is not hindered. Behold, what a powerful and mighty exhortation!
In a similar way the apostle Paul says Eph. 5, 25. 33.: "Husbands, love your wives, just as Christ also loved the
1) "In the Erlanger Ausgabe fund nur in dieser] ist hier der Text so wiedergegeben, wie ihn im Druckfehlerverzeichnitz der ersten Ausgabe ausdrücklich verworfen hat." (Weim. Ausg.)
And: "Let every man love his wife as himself; but let the woman fear the man," that is, she should honor him and have a reverent awe of him (revereatur). He has beautifully distinguished: "the man loves", "the woman fears", both in a chaste way; the chaste love should condescend, the chaste fear should soar; the subordinate owes this to the superior, the superior to the subordinate. And Col. 3, 19. He says: "Husbands, love your wives and do not be bitter against them", that is, as I said above, they should not be too much after them and not take every opportunity to scold them.
How did Christ love the church? Worse, in a spiritual way. Although he could not find anything in her that he could love, but only what he had to hate in her, he nevertheless gave himself up for her and sanctified her etc. Thus, if a man finds something in his wife that is not at all lovable, he must change himself and offer himself, that is, he must abandon his desires that are not fulfilled because of his wife's fault, so that in this way he looks only at what is lovable in her, and purifies her to himself in such a way that he presents her to himself without a blemish. This does not happen, as I have said, unless he overcomes evil with good, and learns to love even that which is not lovable, so that it becomes lovable by becoming different, or he himself changes. For since all things are indifferentes, they can be loved as well as hated, depending on the change of the mind; as, the honor of the world, although it remains the same, is loved and hated by the same man, depending on whether he turns away from it or turns toward it. And this is the best kind of change, where not the thing and the object, but the direction of the will (potentia) is changed, because this is something permanent. This change is found among Christians and at the right hand of the Most High, but among worldly people it is only the search for change of objects.
But that's enough about that. Now about the household.
"You shall honor your father and your mother." That under the father also the house
Lord is understood from 2 Kings 5:13, where the servants of Naaman called him Father. This is where the name father of the house comes from. Therefore, the servants must honor their masters in the same way as indicated above, namely with spiritual honor inwardly [in the heart], ready to obey them and to think highly of them for the sake of the Lord, whose name and office they see shining in them, whose expressed will this also is, as it is 1 Petr. 2:18, "Ye servants, be subject (behold, this is obedience) with all fear (behold, this is reverent conduct) unto masters, not only to kind and gentle, but also to whimsical," that is, to those who are hard to deal with, bad, sullen, unreasonable, hard etc. Although the apostle is speaking here of bonded servants, not hired ones, the same commandment applies to them. Therefore, servants who embezzle their masters' goods with intent and will are to be regarded no differently than thieves, and are required to make restitution, for they receive their wages so that they may be faithful. But now the whole world has great lamentation over the servants. Therefore let them mark this commandment with all diligence; for this is not to honor masters by calling them masters, but by being obedient to them from the heart and fearing them.
And with this word the apostle comforts the servants who complain about their masters, that they are wicked and strange, that is, that they cannot get along with them (difficiles), by saying [1 Petr. 2, 19. 20.]: "For this is grace, if someone for the sake of conscience bears with God the evil and suffers the wrong. For what glory is this, if ye suffer strokes for iniquity?" And Paul says Col. 3, 22-24: "Servants, be obedient in all things to your physical masters, not with service in mind, but to please men, but with simplicity of heart and fear of God. Whatsoever ye do, do it heartily, as unto the Lord, and not unto men: and know that of the Lord ye shall receive the recompence of the inheritance: for ye serve the Lord Christ." Behold, how beautifully the apostle draws this commandment to the spiritual mind, that lords from the heart
are to be honored because they do not serve the lords but the Lord in them. If I said this out so aridly, no one would believe it. But there follows also the consolation for the servants, as in Peter, saying [Col. 3, 25.], "But he that doeth wrong shall receive that which he hath wronged (see how he seeketh to persuade them to patience), and counteth no respect of persons in the sight of God." That is, do not be troubled that they are masters, but you are servants; it is all the same with God; whoever does good or evil will receive his reward. He says the same thing in Eph. 6, 5-8: "You servants, be obedient to your physical masters with fear and trembling, in simplicity of heart, as to Christ; not with service alone in mind, as to please men, but as the servants of Christ (that is, because you thus serve 1) Christ), that you do such will of God from the heart, with good will. Let it seem to you that you serve the Lord, and not men (for in this you do not the will of men, but the will of God, and serve God); and know that whatsoever good thing any man shall do, that shall he receive of the Lord, whether he be a servant or a freeman." And Tit. 2, 9. 10.: "To the servants (set thyself as an example), that they be subject to their masters, doing in all things to please, not barking back, not embezzling, but showing all good faithfulness, that they may adorn the doctrine of God our Savior in all things."
On the other hand, the masters should not show themselves to be tyrants, because, as said above, it is impossible for a servant not to omit or commit something once in a while; many things must be overlooked in a good servant. For if they are to show obedience and reverence, masters must also show kindness and benevolence. Hence it is said in Eph. 6:9, "And know that your Lord also is in heaven, and with him is no respect of person." For who can serve such a man, from whom nothing is heard but reproach and scolding, and who is always ranting?
This also includes other wage earners
1) except by us according to the manuscript. That it is to be set is evident from the parallelism with what is said in the following parenthesis.
and craftsmen, as manual laborers, masons, carpenters and other such people, about whom and about whose disloyalty tMrall is great complaint; for high wages they are hired, but they are lazy at work, and for the most part they cheat the masters whom they serve, and, unfortunately, they make no conscience about it, as if they were not openly robbers and thieves of other people's property, which they receive illegally, while they do not do enough work for it.
Finally, the bishops and the princes, the priests in the villages (plebani) and the town councillors (in the cities), in general the authorities in spiritual and temporal government (utrumque dominium) belong here, who are to be feared very much, because they carry the sword of the Lord, whom everyone should be careful not to contradict, because the law says [2 Mos. 22, 28.): "You shall not blaspheme the ruler of your people," and again: "You shall not curse the gods. And, alas, one is nowhere more at hand with disparaging speeches than with these; there is no fear of God, who exercises the regiment in them (Rom. 13, 1.): "For all authority is from God," and though they esteem and oppress the peasants, or their citizens, or the priests, yet one must bear them, not unlike the hand of the Lord, which oppresses us because of our sin and failings. Since these people, because of the (little) power they have, cannot harm with works, they harm with words; therefore the law commands that one should not speak degradingly of them nor blaspheme them, for that would be to judge one's superior, which is quite contrary to order. But the more their (the rulers') life is clearly revealed, the more it is judged and blamed, but not in a Christian way (catholice), yes, even in contradiction to the right doctrine ([minus] orthodox).
To resolve.
The Jews have abrogated this commandment, since they, in order to indulge their avarice, taught [Matth. 15, 5.]: "The sacrifice (munus) that is offered by me is useful to you", that is, if I offer the gift for you, it is more useful to you than if I give it to you. But even now this foolishness prevails everywhere, in that the
the same avarice of the priests is going on, so that people are more attached to dead stones and wood and with a more willing heart than they give to their own parents and to their living neighbor. Therefore (as I have often said), so that we may not be accused of forgetting the law of God in utterly vain Jewish hypocrisy, let us first honor the commandment of God, and honor it in such a way that we accomplish and understand it spiritually, that is, that we first and foremost use these outward goods, be it body or possessions (for God has no need of them, nor has He spoken a word in the first commandments about offering them to Him, as He says in Jeremiah Cap. 7, 22), serve parents if they are poor, then relatives, then also the poor and needy; finally, we should lend or give for free to all neighbors and believers who need it, but not behave in such a way that we pass them by (as this nonsensical behavior is now commonplace), and decorate churches and in them pictures, blankets, utensils in the most precious way. This should be the last thing and should be done with moderation, because it is not necessary. For we suffer from a lack of necessities because we procure superfluous things. For it is not necessary that we should be careful of superfluous things, since so many things are necessary to salvation that no one is able to accomplish them. Otherwise, if these things were necessary for salvation, how would the poor be saved who do not have them?
But now, in these wretched times, people insist on these things as if they were necessary and belonged only to the service of God, since they are given to men for comfort, and God has no need of them, but man does: nevertheless, in wonderful blindness, they are not given to men, but to God. And there are men who say, We know that God hath no need of these things; but they answer not when thou sayest unto them, Why then givest thou these things to God, who desireth them not, and deprivest them from the brother that needeth them, contrary to the will of God, who commandeth [to help the brother]? And let this be enough of this commandment.