You shall not kill.
1 ) It has been said of the commandments which refer to GOD, both to Himself and to those who are in His stead. Now the following six refer to the neighbor. And behold the admirable and fitting order. For forbidding begins with the greatest and progresses to the least. For the greatest harm is when a man is killed; next is when his spouse is dishonored (violatio); third is when his goods are taken from him. Now those who cannot do harm in these things at least do harm with their tongues; therefore the fourth is doing harm to his good name. If they are not guilty of any of these things, they are at least too close to their neighbor in heart by coveting what is his. This is what envy actually consists in; let us now take these before us. Such progress is also in the first four commandments. For the greatest is when one rejects God in heart, mouth, and works; then, when one at least? uselessly uses with the mouth the name that one confesses with the heart and mouth; finally, when one does not honor with works the one whom one honors with heart and mouth, and finally, when one despises him in his representatives. Although this is the least of the first four, it is greater than the others that follow it, because [by the transgression of the latter] it is not exactly (proprie) God who is affected, but man and his neighbor.
But this commandment, as well as all others, the Pharisees have drawn to the letter, as if no one would go against it.
1) Löscher: "Luther preached the following on the 24th Sunday after Trinity in 1816. This information will not be correct. The 24th Sunday after Trinity is November 2. Now, however, this piece stands between the sermons of November 11 and 30; therefore, it is probably to be placed on the 26th Sunday after Trinity, November 16. (Weim. Ausg.)
who did not kill another with his own hand. This is how they taught and this is how they lived. That they taught in this way is clear from all the prophets. Therefore also the Psalmist, who sees that they taught only the outward works, but not moved by heart reasons, by displeasure about it, says in the 19th Psalm [v. 2.]: "The heavens tell the glory of God and the firmament proclaims the work of his hands", as if he wanted to say: These people teach only works of men, not the works of GOD. Hence it comes that they pervert the law of God, which is without change and refreshes souls [Ps. 19:8], but those convert only the hands. And the reason is that the law is spiritual. And here it is to be noted that when the law is called "spiritual," this is not understood to mean that it is to be understood according to spiritual interpretation (mystice), like the figures and mysteries (mysteria). For "spiritual" is something different, depending on whether it is understood by spiritual interpretation (mysticum) or by spiritual things (spirituale). But it [the law] is called spiritual (spiritualis) because it is fulfilled by the Spirit alone and requires the Spirit, that is, if it is not fulfilled from the heart with a cheerful will, it is not fulfilled. But such a spirit is not in us, but is given by the grace of the Holy Spirit, which makes people who desire the law of the Lord. Therefore, when one hears any law commanding this or that, one must always think and understand that it commands to do such things with pleasure, that is, freely, without fear of punishment, and with a cheerful heart. Since this is not in us, it is immediately understood that the law compels us to go to grace so that it may be fulfilled. Thus it is said in the first Psalm, v. 2: "But have pleasure in the law of the Lord." But those who understand "spiritual" in such a way that "according to spiritual interpretation" (mysticum) and "spiritual" (spirituale) are the same, must also understand the holy ten commandments not spiritually (spiritualem), but only the ceremonies of the law, since no commandment has a spiritual interpretation.
(mysticum) in the Decalogue. And thereby they contradict the apostle, who says Rom. 7, 14: "The law is spiritual", and yet he speaks of the law in the holy ten commandments, as the text explicitly indicates. Therefore, spiritual interpretation (mysticum) and spirituals (Spirituals) differ, like higher and lower. Everything spiritual (Spirituals) is mysterious (mysticum), but not vice versa. For the spiritual (spirituale) is nothing other than what is a living will to do or not to do something, or means the same. But the mysterious (mysticum) often means external actions (operationes), as the sacrifice of a sparrow means the mortification of the flesh. But this still belongs to the letter, although it is a secret interpretation (mystica), because it can happen without spirit and willingness, because often also the commandments of the Gospel are kept according to the letter out of fear, and not willingly, although the right life according to the Gospel consists in doing the commandments with pleasure and gladly, and whoever lives otherwise does not live according to the Gospel, but according to the letter of the law.
Therefore, those who understand by spiritual understanding and teaching of the Spirit the gospel itself, and that according to the outward works, are almost Pelagians, for such works are also done by the ungodly, but the works of the gospel have their name not from their outward but from their inward. Therefore they are hidden works; though they shine outwardly, yet the will is hidden. For the same reason they are also called the works of God, because they are works of grace and of the Spirit, since man does not have this will of his own accord, and for this reason neither do the works themselves. Now these works are frequently mentioned in Scripture, and the works of men are severely punished because, although they are similar to right works, they are not right works, because they are not done with pleasure and in vain, but always have either the fear of punishment or the desire for benefit in mind (pro fine). For this is how the Jews lived and taught, as I have said. For when they brought Christ to Pilate, they would not kill him, lest they should sin, but should overthrow him.
answered him that he might be slain. So Saul also said [1 Sam. 18:17] of David, "My hand shall not be on him," and delivered him into the hands of the Philistines, as if he were innocent because he did not kill him with his hand but with his heart.
About this Christ says Matth. 5, 20: "Unless your righteousness is better than that of the scribes and Pharisees, you will not enter the kingdom of heaven." And why is that? Because they took the law according to the words and according to the sound of the letters, that is, not according to the intention of the Lawgiver. Therefore he says [v. 21.], "Ye have heard that it was said unto the ancients," as if to say, It is "said," but not understood; they have heard the words only, but the understanding they have not known; therefore they have lived according to the letter, and all this because they were old men of the flesh, children of Adam, earthly. "But I say unto you" [v. 22.). Which "you?" Worse, not "to the old," but to the new, heavenly, Christians, spiritual I say spiritually. Therefore, let us hear how Christ interprets this law spiritually, and we will see how many kinds of people sin against this commandment.
Now the first are those who prove their wrath by the deed, who kill according to the letter and by the deed, of whom the Lord says [Matth. 5, 21. Vulg.]: "But he who kills is guilty of judgment (judicio)", or rather, he is guilty of judgment, or "to the court", in the dative (in dandi casu), for being delinquent against the court. This is easily understood by all, but it must be noted that under this work are also included all those who have called for it, have given cause for the murder by advice, assistance or in any other way, or have been comrades and participants.
The second are those who prove their anger with words, of which the Lord says [Matth. 5, 22.): "Whoever says to his brother, You fool, is guilty of hellish fire." But by the word, "Thou fool," are understood all those curses, invectives, and blasphemies which proceed from well-considered anger. For although such people do not
They say such things about him that he would die in any case if this were to happen. For how could he live if the devil took him, if the pestilence killed him, if the thunderstorm (fulmen) struck him? yes, sometimes they even go so far as to wish the death of the soul on him, saying: "That the infernal fire may consume you! But Christ uses a milder word, "You fool," so that we may understand what is the matter with those who curse more harshly, out of a fierce (plena) anger that desires the destruction of the one it curses.
The third are those who vent their anger with gestures. Of them the Lord says [Matth. 5, 22.): "Whoever says to his brother, Racha, is guilty of counsel." By this are understood all other signs which arise from the same deadly anger, as there are, turning one's back on him, not greeting him or thanking him, expressing oneself with joyful words over his misfortune, expressing regret over his welfare, from which the philosopher [Aristotle) in the second book of Ethics has made the goddess (virtutem) Nemesis. For Christ uses here a very small sign, so that he would give reason to make a right judgment about the predicted, yes, because the spirit expresses the malice of men only weakly (parce) and with restraint, but wants it to be understood deeply. At least the word "Racha", if I may say my judgment, seems to me to be common even in all languages; for even we, when we are indignant, bring forth with a certain snarling of the throat, as it were [the growling] of a dog: "arch" or "räch". For such a snarling and rough sound of the throat, I think, the Lord intended to signify by this expression, and let it be what others interpret as an exclamation of one indignant. For, as is known, there is no exclamation word that expresses indignation, and more violently, than "rach" or "rarch". Therefore, although such a man does not kill either by word or by deed, he expresses this, moved by anger, by a sign by which he expresses his wish that he be destroyed (non esse); thus he kills by a sign.
The fourth are those who are angry in heart (affectu); and this stage is the cause why what the [three] above do is sin; if it did not take place, it would not be sin even if it did and could take place (for the movement of anger is the head and life of anger, which is manifested in words, signs, and works; without these it would not be anger); of these the Lord says [Matth. 5:22], "He that is angry with his brother is guilty of judgment." For though they kill not with works, words, and signs, yet they do it with the heart. Of these John says in his first epistle (Catholica) [Cap. 3, 15.], "He that hateth his brother is a slayer of death." Why? Because he does not grant him life, but death; therefore, as far as the heart is concerned, he is a slayer of his brother before God.
Therefore, this commandment is a very deep one, and there is no one who can fulfill it without grace, because there is no one who does not have someone to be angry with when he examines himself rightly. Otherwise the Lord's Prayer would be false, which says, "As we forgive our debtors." For without love it is impossible that this commandment should not be transgressed, for a man either loves his neighbor or hates him. But some people have now arisen who want to take a middle position in this (neutral), who say that one can be such that one neither loves nor hates; but I advise you not to trust these people.
Therefore, whoever wants to fulfill this commandment, let him strive in every way to love every man with a sweet affection, yes, let him ask the Lord for the grace of love, and do not flatter himself in vain that he does not hate anyone; for this must be a very gentle and humble man who does not sin in this commandment. For the anger in the spirit (spiritualis), which is forbidden in this movement of the mind (affectu), is so deep that even if it does not appear in signs or words, it may live inwardly in the strongest possible way. Of these says Isaiah Cap. 29, 15 [Vulg.]: "Woe to you who have an ambush in your heart (profundi corde) and whose works are in darkness."
But there is also another spiritual
Anger, and a good one at that, which is called "zeal for God". For if the Lord had not also wanted to indicate that there is a good zeal, he would have said without any closer definition (absolute): "Whoever is angry"; but now he says: "Whoever is angry with his brother", so that he does not contradict himself, since he says [Luc. 14, 26.]: "Whoever [does not] 1) hate his own life" in this world 2c. Therefore anger and hatred which one has against himself is something exceedingly noble; of which elsewhere.
So this explanation of the Lord about this commandment is sufficient for us; only that it moves many, why the Lord has kept this order, that he has transferred the simple anger to the court, "Racha" to the council, "you fool" to the hellish fire. For this is easily recognized, that under "judgment," since the law says, "But he that killeth shall be guilty of judgment," these things are all three comprehended in the spirit, as the Lord himself interprets the law; so that, as in the word, "Thou shalt not kill," is comprehended the forbidding of all wrath, so under the word "judgment" is comprehended all the punishment of wrath. Why then does he now distinguish "judgment" from "council" and "hell"? First of all, Lyra thinks that the text has been rearranged, since it seems that "Rath" should have been placed before the punishment. St. Augustine says in the first book "on the Sermon on the Mount" (de ser[mone] do[mini in monte]): that an order of gravity (gravitatis) is indicated here in the punishment, as it is also in the order of guilt; but how this happens invisibly in the souls, one cannot say. Thus he leaves it undiscussed (incognitum), and asserts only this, that by those stages an ever heavier sentence is expressed. For in court, there is still an opportunity to defend oneself; in council, however, the person found guilty is discussed as to what punishment he should be given; in hell, however, there is a certain and fixed condemnation of the guilty person. This judicial process expresses the severity of the various crimes. But since St. Augustine did not specify how these are punished, he also says,
1) non is in the Vulgate, but is missing in all editions.
that this cannot be stated, so I will also refrain from stating this explicitly. For if the Lord had wanted to designate different punishments by these levels, so that the one guilty of judgment would not be guilty of judgment or hell, it follows that mortal hatred would not be guilty of hellish fire, nor would cursing and detracting [from one's neighbor], which is quite wrong. Yes, it would follow that the one who kills with the work deserves a worse punishment than the infernal fire, because this is the worst and heaviest of the three, while there is no worse punishment.
Therefore - may it be granted me to present my thoughts without presumption - there is for these four degrees all at once, or may there be still more degrees of the death stroke, also in the work (which is certainly true, because he commits a more serious murder who kills his father and his mother or his wife than another man), only One punishment, namely the eternal damnation and the infernal fire, which however is imposed in different degrees, what is indicated by these differences of degrees. For as he is farther from punishment and slower to punishment who is tried only in temporal things, so he is slower, that is, less severe and more easily punished in hell, who has been only angry. For what in time is slowness or swiftness, in eternity is aggravation or mitigation. Yes, slowness and swiftness in bodily things arise from the strain and slackening of spiritual things, as is seen in fiery and sluggish souls, 2) some of which accomplish much in a short time, others very little in a long time. For a slack soul does little, while a tense soul does much. So also, just as he who is guilty of counsel is nearer to his punishment (malo) than he who is guilty of judgment, and yet farther than he who is guilty of hell, so he who is guilty of hell is nearer to his punishment (malo) than he who is guilty of judgment.
2) It seems to us that instead of uniiuMipus l in all editions) should be read: auirnabus. Because immediately follows uuiiua. It is also difficult to believe that Luther should have opposed the "bodily things" (oorporulibus) to the animals as "spiritual things" (spiritualia).
1254 ex. opp. XII, IIS f. Interpretations on the second book of Moses. W. Ill, I8SS-I86I. 1255
The one who is guilty [of the council] will be punished more severely in hell than the one who is guilty [of the court]; but the one who is guilty of hell will have no more respite, that is, he will be punished exceedingly severely and not leniently. But he that killeth, and worse than killeth, shall without doubt be punished most severely. This I want to have said in such a way that I have not asserted anything but certain truth.
But there are some who are secretly hopeful, who certainly imagine that they are not guilty of this commandment, because they do not kill, are not angry, and are not aware of any hatred; this is possible and may be true. But therefore they must not think that they are justified and have exhausted and fulfilled this commandment to the bottom. For the law is without change [Ps. 19:8], and is purified in fire, and proved seven times [Ps. 12:7]. Therefore let no one boast that he does not sin in anger against his brother until he feels so meek and peaceful that, even if everything and his life were taken from him, he would not be angry with the one who took it from him, and would not feel anger if it happened that way. O how great and profound a word is this! It is easy not to be angry with the peaceable and with those who do you no harm; so do the heathen, so do the animals, yes, even the wild animals. What a glorious glory of righteousness is this, that thou art not angry with peaceable men! But if money, house, father, mother, brother, sister, son, fields, the members of the body and even life are taken from you, see if you can not only not be angry, but also be happy and praise God and be kind and favorable to those who do this. If you can do this, then thank God, because you have God's grace. But if you find yourself unable to do so, know that the old ingrained anger, the spiritual will to kill, is still hidden in you. For the law forbids this and fights it; therefore grace is necessary here, which the law forces you to seek, after you have recognized the impossibility [of helping yourself] through it in such a way.
Now you say to me: Must man then be so pure that he should not even have the will to be angry at all the evil that is done to him? I answer, "Only so pure, because nothing impure will enter the kingdom of heaven [Revelation 21:27]. For as long as this will remains in us, which breaks out in anger as soon as an occasion presents itself, we are unclean. Therefore, man must become so pure that he (as I have said) not only does not become angry, but also [Matth. 5, 44.] blesses those who curse him, is kind to those who persecute him, thanks God in adversity, and desires even more adversity, so that he hates only sin and not punishment, as it is said [Song of the Three Men, v. 70], "Light and darkness, praise the Lord," and [Ps. 34:2], "I will praise the Lord always; his praise shall be in my mouth forever." Therefore, that the [false] saints of the Jews have not been such people, it has been said of them in the 8th Psalm, v. 3. "Destroy the enemy and the avenger." Therefore I have said that the law is spiritual; for he who understands this commandment otherwise understands it in a Jewish way and according to the letter, and his righteousness is no better than the righteousness of the Pharisees.
Therefore, St. Augustine in the first book "On the Sermon on the Mount" sets six levels in this commandment. The first level is: Do harm, even if you have not been harmed. This is the highest injustice. The second is: To do more harm than has been done to you, which is close to the law of Moses [2nd book, 21, 12. f.]. The third is: Damage as much as you have been damaged. This is how far the law of Moses went, which says [Ex. 21, 24.]: "Tooth for tooth, eye for eye." For this law allows something (donat), because according to all laws the injurer is worth a greater punishment than the one who has done no harm (innocens). The fourth is: If one has damaged you, and you do not do as much damage as you have "suffered". The fifth is: that you do not harm again at all when you have been harmed. This comes close to the commandment of the Lord, but not yet complete. The sixth is: that when you have been harmed, you be prepared to be harmed still more; that is to say
(Matth. 5, 39.): "to offer the other cheeks also". See, then, how he wants anger to be eradicated from the bottom up, so that a man not only does not get angry, but also desires to be harmed; for such a man is pure. Do you, who hear this, not think of the word of the Psalm [Ps. 119, 96. Vulg.], "Your commandment extends exceedingly far"? Now if someone is not harmed by another, it is necessary for him to harm himself, and to vent his anger against himself through many repentances. Therefore nothing is better than that each one, just as he is commanded to love his neighbor as himself, should also hate his neighbor as himself, so that everything may be put in its proper form.
Therefore, the inclination to anger (vis irascibilis), which is killed and completely eradicated (mortificatur) by this commandment, is itself an enemy of the cross of Christ. Therefore, because she is a murderer and kills, she must not only be wounded, but completely killed and exterminated, and the right of retribution must be exercised against her. For he who kills shall be killed. But it is killed by this law, that is, it is indicated that it should be killed, but grace alone kills it in fact. But when it is killed, man becomes kind, patient, gentle, ready to love any enemies and to do them good, to be happy in tribulations. All this prevents that impatient and crude inclination to anger. Oh how few are careful about it; they are sure and rely on their other good works, and do not know how spiritual and undefiled the law of the Lord is.
So the one who loves the cross of the Lord and boasts of it is the one who does not kill and is not angry. For this is the real difference between good and evil spiritual anger, that evil anger is angry only because of the evil of punishment, but good anger only because of the evil of guilt, and therefore dislikes and hates himself so much because of sins, loves all other people, and hates no one because of the goods that have been taken from him.
But, you say, if this were so, no one would be blessed, or only a very few. I answer: That is why I said that the
Law is very spiritual, and therefore one must strive to fulfill it in such a way. It is also no wonder that few become blessed; but therefore one should not despair, for what is impossible for us is possible for God, as the Lord says Luc. 18, 27: "What is impossible with men is possible with God." This is what I have said, the law, rightly and spiritually understood, terrifies man and compels him, after he has been humbled, to take refuge in grace, and, despairing of himself, to lift up his eyes to heaven and say [Ps. 123, 1.], "I lift up mine eyes unto thee that sitteth in heaven," 2c., and again [Ps. 121, 1.], "I lift up mine eyes unto the mountains from whence cometh my help." For here there is no escape; for there it must come to pass with man that he may be so pure, whether this be in life, or in death, or in purgatory. Therefore do not be hopeful [and do not mean] that you do not sin, if you still feel that you are angry because of temporal things, because you are not yet in the spirit, righteous with Christ, but in the flesh, and have to do with Mosaic things.
But what I have said of this commandment is to be understood by all in the same way. For every commandment is spiritual, without change, reliable, tried, purified seven times, though it is seldom interpreted as the 12th Psalms complains of such people. Therefore, St. Jerome rightly said that the [ε "φ] which is in the Greek, "He who is angry with his brother without a cause," must be erased, for, as he says, every occasion for anger is abolished in this commandment, and that word is an addition, for it is not found in the right books.
But it is objected: You speak of the perfect, but not all imperfect are condemned. I answer: This is true. There are degrees in this and every other commandment, as the Lord has distinguished four degrees in this Gospel, and St. Augustine, as we have seen, six. For the first is that you do not kill with your works,
1) Weimar edition (as well as Walch): "Ps. 12, 7." This citation is wrong, because the whole psalm is about the given matter, only the seventh verse is not.
After that 1) you must go on, so that you also do not do it with words, and further not with signs, finally also not with the heart. Now if you also want to live meritoriously (mereri), then you must also gladly desire adversity and bear it with joy. I know that one does not have to be perfect all at once, but that one climbs up gradually. But at last one must become perfect, and always strive to advance, and not stand still, and be satisfied with any of the aforesaid stages, as many do, who sin more grievously by not advancing than others by not beginning, because those are proud of their righteousness begun.
Therefore, it often happens that the worst sinners and prostitutes, in deep repentance, soon become so perfect that they fly out to the highest level, ready to lose everything and endure with joy, while others, who toil for many years, do not yet reach the second level. If you should now say: This is not to be wondered at, that great sinners have such deep repentance [, I say against it]: Behold, behold, here I hear. thee, thou Pharisee; thou art not a great sinner, thou art not like other people, thou hast found thy ways good, and thy blindness is all too deep and wide, as if by this hopefulness thou wert not worse than all these.
Therefore, one must always be careful to kill not only the wrath, but also the tinder of wrath itself, and the whole Adam, the tree with the fruit and the root. "For the wrath of man doeth not that which is right in the sight of God" [Jac. 1:20]. For the commandments of God are not to be learned merely so that you know how to make your confession, for this tinder does not belong to confession, but only the works; nor is it taken away by confession, since it is not removed by baptism either; but [the commandments are to be learned) so that you may know your sins, and what you ought to do, and what you ought to ask of God, "for by the law comes knowledge of sin" [Rom. 3, 23], because the commandment of God demands more,
1) camouflage all editions, but perhaps tiiin to read. (Weim. Ausg.)
than we are able to do. But here they are shouting: So should he command the impossible? This is blasphemy. It would follow that he would condemn unjustly! Answer: No, but he commands it for his own sake, that he may have mercy and humble men, that they may seek [his] grace. For he that learneth the commandments for this cause only, that he may confess, goeth into presumption, that he may do that which he hath learned, and falleth more and more grievously, doing nothing but increasing and magnifying his conscience.
Corollary (Corollarium).
That man is not perfect as he ought to be is a sin, but
to some it is attributed, to others it is not.
It is counted to those who stand, because such people do not hate their sin, which is in them, namely the tinder, and therefore they love it and make an alliance with the Cananites. It is not imputed to those who fight against it with constant zeal; for because of this zealous effort and their progress, it is not imputed to them, even though it is in them, because even though it is in them, it is not in their will, but against their will in the flesh. Therefore, that which is in them is not in them. Therefore the apostle says [Rom. 7, 18.], "I know that in me, that is in my flesh, dwelleth no good thing"; it dwells [evil] in them, but it does not rule in them, as the Jebusites 2) dwelt^ among the children of Israel, but did not rule [1 Kings 9, 21.]. And Rom. 8:1: "There is therefore nothing condemnable in them which are in Christ JEsu, who walk not after the flesh." Why? Because those who belong to Christ have crucified their flesh with its lusts [Gal. 5:2I]. For they walk continually against the flesh, not after the flesh, that is, they contend against the tinder, which those in deep sleep (stertentes) safely disregard, and are satisfied with their good works. For what do you think the suffering and death of Christ means other than the death of the old man and of the
2) In the Weimarschen, with Löscher and in the Erlanger: ^esudsi instead of: . 1 [dussi.
the whole Adam? Although he is not killed at once, he must be martyred and pierced with so many strokes of the cheek, blows of the fist, scourges, thorns, even with nails, until he bows his head and passes away. For the head is this tinder, the innermost root of anger and evil desire, which is not killed unless, broken by many adversities, it finally rests like a dead man. The same is meant by the fact that the children of Israel all died in the wilderness in former times, except Joshua and Caleb, and only another generation came into the land of promise, which represented the second circumcision in the spirit; so that [the first generation] 1) not only lost the temporal, but also the spiritual goods.
Now let us see what our theologians think of these commandments. They say that this was not the intention of the lawgiver, that they should be kept in love, unless someone wanted to enter into life [by keeping them], according to the words [Matth. 19, 17.]: "If you want to enter into life, keep the commandments." Otherwise, they say, it would follow that he sinned who did not kill, and this omission [of killing] would be done by him without love. Behold, thus speak those who are among the most distinguished of theologians. But what do they say but what the Jews also hold and say? namely, they make a letter and a statute out of the most spiritual commandment of God. For they interpret [the commandment: "Thou shalt not kill" so: That is, you shall not do the work of killing. Since this can be done very easily, they immediately fall into line and say that this commandment has been kept, even if it has not been done in love; but this is not sin, nor is it a transgression of this commandment. What should we do to these Pharisaic interpreters if the Lord himself had not interpreted this commandment? for they would be able to say that even anger in the heart is not forbidden in it, except when a man who has not been offended (non irritatus) is angry out of malice; but I know that this is not sin.
1) Without such an addition as we have made, this sentence seems to us to be completely incomprehensible.
not whether this belongs here according to their opinion. If they knew that this underlying (radicalis) malignant anger (malignitas irae) is forbidden here on principle, they would certainly not deny that it is commanded to fulfill this commandment in love, unless they wanted to say that someone could change anger into gentleness by his own powers, without grace.
Secondly. They also dream this, or want to force one to dream it: that "Thou shalt not kill" 2c. refers to the time when one is left alone; if someone would then be angry, he would sin. This, of course, is the opinion of the one who made the gloss: "without cause," as if to say: [He who is angry with his brother,] if he should not be irritated by a wrong 2c.; as if he were not sinning, if he were indignant because of a harm against him who did him the harm. For they have not penetrated so far into the knowledge of this commandment that they should see that, since everything relates to the time of temptation and trial, man then recognizes the spirit of the commandments and his carnality, when he realizes that he is forcibly carried away to sin, and finds nothing good in his flesh, so that he sighs for the grace that will make him well. For here man cannot put away his anger and impatience without grace, as experience shows. Otherwise, man would be taught here that he should not put away any other anger than the devilish anger, which consists in being angry and doing harm, even if he is not offended, which hardly any animal has, or at least only very few. In the same way, they dream of the act of loving God above all things, namely, in the time of rest, and do not think of how impossible this is in temptation and suffering. They conceal all this very well when they only speak of the works of the commandments according to the sound of the syllables; for then they find the abomination of Jewish blindness, namely that grace is not necessary, nor is it meant (intenta) in the commandments, except conditionally, and not because of the infirmity (defectum) in men, but because of the intention of Him who gave the commandments (praecipien-
tis): so that grace becomes abhorrent to all men, since rather a new constraint is imposed, as it were, which goes beyond the law, and makes blessedness more impossible than the law itself, and as if grace should not rather be a help and comfort to those who are to fulfill the law. But in such a way do the theologians drive one to imagine abominations of ignorance and fantasies (prodigia) of darkness. That the commandments must therefore be fulfilled in grace requires not only the intention of the governor, but also the need (indigentia) of him who is to do them. For it is true that he sins who does not kill while he is out of grace, but he sins not because he does not kill according to the letter, but because he kills inwardly in the heart, in the spirit, since without grace he cannot be without wrath and without the tinder of indignation, as is clear from experience, when there is temptation and occasion is given by adversities; For this hidden evil of wrath causes him to be unable to do anything but kill; so he is guilty of this commandment according to the spirit, though he is not guilty of the same commandment according to the letter; so it is evident that they speak of the law according to the letter.
Third, from the same blindness, they conclude that some commandments only forbid (negativa), others only command (affirmativa). This again is not true, unless you keep only the outer shell, the syllables. For by this commandment "Thou shalt not kill" he expresses the very strongest commandments (affirmativam), namely this: Thou shalt be gentle, and kind of heart, and patient, and quiet, and peaceable. For a negation is put in Scripture for this reason, because an affirmation is not so strong; as, in the place [Luc. 10, 42.], "Mary hath mentioned the good part, which shall not be taken away from her," that is, for all eternity she shall be showered with it. And in the 110th Psalm, v. 4: "The Lord has sworn, and he will not repent," that is, it will please him most highly and forever. And the word in the first Psalm [v. 1, Vulg.]: "Blessed is the man who has not gone away [to the council of the godless]," that is, this man is extremely well to do.
taken among the godly. And so in many other things. For the apostle also interprets the word [Rom. 7, 19]: "Do not let yourself lust" in an affirmative way by saying: "The good that I want" is the opposite of evil lust, namely chastity and love, "I do not do", because "do" means in an affirmative way (positive). So this commandment is indeed forbidding according to the letter, but an exceedingly strong command according to the spirit, because the Lord demands that they be gentle and peaceable. But they leave the inward filth, which the Lord imposes on the synagogue, when he says Lamentations. 1, 9. says: "Their filth clings to their hem," and Deut. 32, 5. [Vulg.]: "They have sinned against him, and are not his children in their filth." So also the word: "Thou shalt not commit adultery" is a prohibition, but only according to the letter; but it contains the exceedingly spiritual commandment: Thou shalt be chaste, abstinent, temperate, sober, modest, and that from the bottom of thy heart, willingly and gladly. For this, however, grace is absolutely necessary, not for the sake of God, who has this in mind in His domain, but for the sake of our carnal nature, which is unable to accomplish anything through its actions. So also the word: "Thou shalt not steal" is a forbidding letter, but a commanding spirit, namely: Thou shalt be poor in spirit, thou shalt be content with what thou hast, and be modest 2c. Yes, also the first: "You shall not have other gods" is a commandment (affirmativum), namely: You shall love and honor the Lord, your God, alone (unum), above you and all things, otherwise he would not be the one God (unus), if you loved something else at the same time with him. Likewise also the second: "You shall not take the name of the LORD your GOD uselessly." This is the letter, but the Spirit says [Ps. 111, 9.], "Holy and honorable is his name," and again [Joel 3, 5.], "Whosoever shall call upon the name of the LORD shall be saved." So [this commandment] intends that the name of God shall be used in constant reverence, and shall be called upon with fear; but even more shall it be praised and glorified by a humble confession of one's own shame. And the third: "Thou shalt keep the holiday.
ligen", that is, according to the letter: You shall not do any work on the holiday; the letter is a prohibition, while in it the noblest and greatest works of God are commanded with hearing, teaching and contemplating the Word of God inwardly in the spirit. By heart is rest, by heart is the greatest activity of God who works. And if you interpret these three commandments spiritually, that is, from the inward works, you will find that the first is love toward God, the second is faith, and the third is hope. For to have no other God is to love God above all things. Not to use the name of God uselessly is to believe in His name and to call upon and praise Him inwardly in the spirit of faith. For [Rom. 10, 14. 13.]: "How shall they call on Him in whom they do not believe? For whosoever shall call upon the name of the LORD shall be saved." Furthermore, to keep a holy celebration (sanctificare quietem) is to keep God quiet (sese passibilem praestare), so that God alone may work in him; here patience and hope are necessary, for here one enters into darkness, where man does not work, but is wonderfully led along the path of suffering. So often you suffer, so often you do not work, but celebrate (quiescis), and God works in you, but you do not know what, because you are suffering and are a mere material on which God works]. This is what is said [Ps. 46, 11.], "Be still and know that I am GOD." Here, hope alone reigns in love through faith. Therefore, St. Augustine rightly says that the worship and service of GOD consists in faith, hope and love. But these are the very strongest commandments (affirmativissima) and the three theological virtues, which are expressed under the letter of these three words as prohibitions (negativa). There remains only one commandment (affirmativum): "You shall honor your father and your mother", but how this is also a spiritual commandment has been said above. Although the letter seems to teach honor only in outward gestures (signi), the commandment requires under it a heartfelt fear and a willing obedience, which cannot possibly take place without grace, as is seen in the test of temptation, where the opportunity approaches to each one to keep it, if it is contrary to his
Now with the eighth: "Thou shalt not bear false witness," it is sufficiently known that the letter is indeed a prohibition, but that it is a commandment according to the spirit, that thou shalt be an advocate (paracletus) of thy neighbor from the heart with apologizing, defending, and by doing everything that thou wouldest that one should do to thee in danger of the good name and [in distress] of the conscience. Of the remaining two commandments, it is equally known that "not to be lusted after" is, according to the letter, to grant one's neighbor all good from the heart and to wish that no evil befall him.
From all this it is evident that the ten commandments, as they read in the letter, are correctly interpreted in the spirit of Christ and the apostles, since they teach hope, love, obedience, reverence, humility, gentleness, peace, patience, modesty, chastity, poverty, kindness, gentleness, cheerfulness, benevolence among one another 2c. These are commandments, but by all means a spiritual preaching of the holy ten commandments.
Now let's get back to business.
But [the commandment] begins with gentleness and sweetness of spirit, to instruct man that he should strive to be like God in his conduct toward his neighbor, just as he would have God conduct himself toward him. For it is through kindness that God is most highly praised; therefore, in order that you may be a gentle person, kind, lovely, friendly, mild, agreeable, yielding, good, that is, exceedingly like God, He says, "You shall not kill," you shall not be a killer, you shall not be crude, sharp, hard, bitter, intolerable, indignant. This is the effect of the spirit of grace, which this commandment compels us to seek and ask for. The Lord says the same thing in Matth. 5, 5: "Blessed are the meek, for they shall inherit the earth.
Corollary.
In vain do those flatter themselves who do not kill, and yet do not strive from the heart to be kind, because thereby they have only the outward appearance of the commandment and the dead letter, whereby, as it were, by shadow images, the inward shadow of the commandment is lost.
of the Behemoth is covered. And we want to give a likeness:
The lime seems to be cold and without heat, but when water is poured over it, it bursts into heat, but only through oil is it quenched again, so that it becomes completely still. Thus man, ignited in the furnace of inherited (maternae) evil desire, has the hidden root of anger, which bursts forth when a temptation approaches him, and is healed no other way than by the oil of grace.
Another similarity: If a robber or a murderer or another highwayman does not kill or wound by deed, is the prince satisfied if he does not lay down his weapons? for he will suspect that he will murder as soon as an opportunity presents itself. In the same way, even if a man is not actually angry, he still has the sword of anger inside, even though it is hidden in the scabbard, but he does not please God if he does not lay down the sword and throw it away. Nor is it enough that it is in the scabbard; for it is to be feared it may be used on some future occasion. For this is the sword with which the Son of God was slain. Therefore, even if you do not kill, you are still a slayer of death before God, because you are found in the weapons with which his son was slain. For who could safely bear before the face of a prince the sword with which it is established that the prince's son was slain? Therefore, the anger must be so far removed from the innermost heart that it does not seem possible that it could still break out again.
So also a dog, even if he does not bite, is he not biting for that reason? yes, he is all the worse, the more treacherous he is. But oh, how few are mindful of these wiles of our heart! Therefore the 5th Psalm, v. 10, says: "Their inwardness is heartache" (insidiae), where we have [in the Vulgate]: "Their heart is vain" (vanum).
Therefore, the first stage, which is peculiar to those who begin to abstain from the work of death, whether by their own doing, or by acquiescence, or advice, or
Helping, as the false tongues (tercia lingua), the ear-blowers, the instigators of murder are wont to do, that they stir up anger and discord, strife, enmity, murder, as the apostle Gal. 5:20 teaches. This level seems easy and small, but if you look at it rightly, it is very great, and few are not guilty of it, because few keep their tongue in check so that they do not sow discord and thereby, as much as is in them, cause death. That his mother was free from this great and frequent evil by special grace of God, Augustine says in the 9th book of his "Confessions". And no one thinks that he is easily free from it, unless he is peace-loving and a good mediator, who speaks only what can reconcile and please angry and divisive people, or rather what can keep united people in harmony, by concealing what is evil and praising the good that each has in himself in both. There is an example of a wise servant who was sent as a messenger by his master to a man to give him orders to leave his house. But he told him to greet him from his master. And when he returned to his master, he said that the man wanted to go out. At last the master, by miraculous providence (of which I will say no more now), was favored, and recognized the wisdom of the servant. Therefore it was rightly said that a blower of ears or a slanderer is a threefold murderer, because he kills three people with one blow: first himself, secondly the one whom he blows into the ears, thirdly the one whom he slandered, because the mouth that lies kills the soul [Weish. 1, 11]. But they excuse themselves and say that they speak the truth; but it is a bad excuse, because the truth must also be told in the right way according to the proverb: What is right, you must also do right. For even the truth becomes a lie if it is not told where, how, when, to weep, and so much is hunted down as should be said. Therefore St. Bernard also says that the slanderer has the devil in his tongue; he who listens to him, in his ear. The second who is killed is the one who listens to the slanderer, because he in the same way
sins, except that he causes him to anger, that is, to death. The third [who is killed] is the one who suffers this, who, when he experiences this evil, likewise falls into wrath, that is, death; for if he does not fall there, it is not the good deed of the slanderer, but of God; the slanderer has done as much as he could.
Of other evils that a slanderer causes, elsewhere. The epistle of Jacob would have to be dealt with in order to make clear how far the first level of this commandment extends and how few are on it. And briefly we will do this.
He says in the first chapter [Jac. 1, 19. 20.]: "Therefore, brethren, let every man be quick to hear, slow to speak, and slow to anger. For man's anger does not do what is right in the sight of God." With these words he incites to gentleness, therefore follows [v. 21]: "Therefore put away all filthiness and all wickedness, and receive with gentleness the word that is planted in you," 2c., as if he wanted to say: Do not perform all uncleanness and exceeding wickedness, that is, do not give yourselves up to uncleanness and wickedness, that you may perform them all, but it is enough that where you resist and cast them from you, uncleanness and wickedness will still cling to you. He adds, "all," and "exceedingly many" (abundantiam malitiae in the Vulg.), to indicate that those who fight against it are nevertheless not without uncleanness and wickedness, how much more have they all uncleanness who do not fight [against it], but obey it, as the Psalm (Psalm 36, 5. Vulg.] says, "He standeth firm in all the evil way," for it follows: "but wickedness hath he not hated." Further, he calls evil desire an "uncleanness," or an impurity, because it is an impurity of soul and spirit, which is the cause of wrath among men; for therefore they are angry one against another, because the one hinders the evil desire of the other; wherefore he teaches that we should put away this, which is as it were the whole and chief of impurity. "Wickedness," however, is what he calls anger itself, which is also something that is too much and superfluous in the mind, like the disgusting separations (foeda) of the body
of something superfluous, as if he wanted to say: the dung and superfluous malice, that is, the malice, which is a dung and a vulgar separation (obscoenum) of the soul, put it down and do not cherish it. But this happens when someone is "quick to hear and slow to speak". For angry people are not only quick to speak and slow to hear, but also not at all able to be silent and to hear; for he who is quick to anger is also quick to speak, and again. Therefore the best means of breaking down anger is that a man should take hold of himself and get into the habit, first, of being slow to speak when he should be angry; secondly, and this is a perfect degree, of being "slow to anger," so that he may resolve in his heart not to be moved to anger, and finally to find out whether he cannot be silent when he is offended.
But some excuse themselves by being angry and speaking for the sake of God and righteousness. To them he opposes and says: "Man's anger does not do what is right in the sight of God. It is impossible that he who is angry and does something out of anger should do a work pleasing to God, since God is a God of peace and tranquility (suavitatis), who is not pleased with impetuous behavior (turbulentum). A remarkable saying, which many too much disregard, who show their indignation against unjust behavior of others, but gloss over their injustice (palpant) and sometimes even boast about it. So he also says afterwards [Jac. 1, 26.]: "If anyone among you makes himself believe that he serves God, and does not bridle his tongue, but deceives his heart, his service is vain." O a great word! How many make so many words, but are also (and of these he actually speaks here) bitter, wrathful and exceedingly sharp, and yet want to be regarded as servants of God and saints! So it is one and the same, that the worship of a talkative man is vain, and that the anger of man does not do what is right in the sight of God. Thus anger, through the tongue, destroys worship and all righteousness, that is, it [worship] is beautiful outwardly, but void inwardly; therefore it also "deceives," not others, but
"his own heart" by thinking he is a servant of God, when in fact he is not.
And in the third chapter [v. 1], describing the dangers and evils of the tongue, he says: "Dear brethren, forbear not to be teachers to any man, and know that we shall receive the more judgment." He says, "Let not a great number [plures in the Vulg.(that is, all) be teachers, and be quick to speak and to teach, and slow to hear; but let every man desire to be a disciple, and let another be his teacher, lest there arise a very desolate and discordant nature, so that there be many to teach, and none to hear, and every man against another, so that they fill all with discord, as the heretics have done in the church. Becoming a teacher is not evil, but that many want to become one, that is, that they want to hold different opinions (esse diversi), in that no one hears the other, is so that they will receive all the more judgment. And he warns against this by indicating such danger, because we are already guilty enough without this greater judgment that such people will receive. There is no need to seek occasion for sin and to receive more judgment, for [Jac. 3:2]: "We all lack manifoldly." We are all such people that we lack, and not only in words, but in many things, namely, with the eyes, ears, hands, and all the senses, and also with thoughts. And these shortcomings should be enough for us, so that we do not burden ourselves with greater ones. Then the apostle also admonishes that no one arrogantly presumes to be another's teacher, as if he himself lacked in nothing, as if he wanted to say: Why do you reproach one another vehemently, and why does each of you strive to be the master of the other? Do you not know that we all (without exception) lack not only in one thing, but in many things? Now if someone is not lacking in a few things or in a work, how will it be with the word? [Jac. 3, 2: "But he that lacketh in no word is a perfect man," as if to say: He may boast of himself that he is perfect, but not until he is perfect.
He does not make a mistake even in words, as if to say, "Such a man will not be found among you, because we are all lacking in many ways, much more also in words. Why then are you hopeful, and exalt yourselves one above the other, and do not rather one admonish the other in gentleness, and bear with one another? "He is," I say, "a perfect man, 1) and can also keep the whole body in check," that is, if he can tame his tongue, he can also keep his whole body from sin, for he who does not sin with his tongue has undoubtedly already tamed his other members and has them in check.
Then he presents three parables, one of which he had already begun [Jac. 3:3]: "Behold, we put bridles in the horses' mouths, that they may obey us, and we direct the whole lend." Secondly [v. 4.], "Behold, the ships, though they be great, and be driven by strong winds, yet are they steered with a little oar, whither he will that governeth it. So also the tongue is a small member and does great things," or: throws it back and forth, as if he wanted to say: The horses we can bridle and direct, and the ships, yea (as comes after [v. 7.]), even the wild beasts; but the tongue, being but a little member, ought most to be bridled and directed. But it rather hurls and moves great things, which are otherwise well governed, moves everything and tosses it about, as the wind does the ships, just opposite to the oar, which keeps the ships in check. In size it resembles the tiller of the ships, and yet in its action it is opposite, rather similar to the winds and whirlwinds. The third simile [v. 5]: "Behold, a small fire, what a forest it kindles!" that is, it happens that a small fire consumes much material (materiam), namely a whole forest. [V. 6.:] "And the tongue is also a fire, a world full of wickedness" (mundus iniquitatis), Greek: '0 χόσμος της άδιχίας (mundus injustitiae - a world of unjust-.
1) Here we have followed the interpunction of the Vulgate and the Jena edition. The other editions available to us, Löscher, Petri, Wittenberg, Erlanger and Weimarsche offer: Hie, iir^riana, psrksetus vir. kokest ete.
tivity), as if he wanted to say: It causes so much injustice that one could think that it is, as it were, a world, because it is a fire, and sets many things on fire.
With all these and the following words he wants to remind and teach us, because our own tongue is our greatest enemy, from which we must be no less careful than from our greatest enemy, and the smaller it is, the more harmful it is, since it is very small in size (in re), but very great in its power. For nothing harms the conscience more easily than the tongue. This is why silence is enforced in the monasteries, even though the devil has introduced logic there, too, which is an exceedingly garrulous teacher of garrulity.
For the same reason, and in order to curb the quickness to speak, the Lord threatens that men must give an account of every useless word [Matth. 12, 36]; a harsh but necessary judgment against such a slippery evil and exceedingly effective poison.
This also the philosophers have seen, that for this reason two ears were given to man, but only One tongue; and the ears themselves are not only wide and open to the outside, but also provided with the auricles, which surround them, so that the ear may hear more easily; finally curved and, as it were, directed against the word, so that a word may not easily rush by. The tongue, however, is not only closed and hidden, but also enclosed with a bony wall, namely the teeth, then with a bulwark of flesh, that is, the lips, except that it is so far removed from the lungs and from the heart, and needs so many tools, while the ears need none; yet it is quicker than all the senses.
Behold, the five senses swim, as it were, like five ships in these bodily things and bring innumerable things into the memory, namely by seeing, hearing, feeling, smelling and tasting. Nevertheless, they cannot bring in so much that the tongue does not bring out even more, in that it very often speaks assumptions, suspicions, opinions, presumptuous dreams, frivolous inventions, which neither are, nor were, nor will be.
Likewise, therefore, was soon the second
The first plague of Egypt was the sending of frogs, which signify useless talkativeness; for the first plague was blood, which signifies that when a man becomes flesh and blood, he becomes all tongue and speaks only vain things, and the more vain he is, the more he wants to speak. And by this, as by a reliable sign, you may recognize a vain man when he is talkative; and vice versa: how capable and substantial (gravior) a man is, you may recognize by this sign when he is scanty in words, rich in works. For such people have an aversion to speaking [and do not speak] unless they are compelled to do so by obedience or necessity, as it is said in the 39th Psalm, v. 3: "I am silent and still, and keep silence of pleasures," for as their life disgusts them, so does speaking. Again [Prov. 10, 19.], "Where words are many, there is no going without sin"; and the same [Prov. 14, 23.], "Where words are used, there is want." Job 11:2 [Vulg.]: "Will he then who speaks much be able to be righteous?" and Ps. 140:12: "An evil mouth will have no happiness on earth."
But this is most evil when man speaks driven by anger (ira magistra), therefore it is said that Aesopus bought tongues when he was ordered to buy the best meat, and likewise when he was ordered to buy the worst meat afterwards. Yes, many have taken their own lives for fear of slander (infamiae), and the poets say that Lycambes was led to hang himself by the [biting] iambic verses of Archilochus. Now if anyone should still doubt this, let him ask a man who has a wicked, quarrelsome and garrulous wife.
Furthermore, what teeth, claws, beaks, horns, spikes, poisons or other weapons are for wild animals, yes, what all kinds of tools and weapons are for evil men, that is the tongue for souls, therefore the 57th Psalm [v. 5] says: "The children of men, their teeth are spears and arrows." Likewise the 75th Psalm [v. 6. Vulg.], "Lift not up your horn so high." Hence [their tongue] is "a sharp sword." 1)
1) We have adopted after Ps. 57, 5th [Vulg.s the Conjectur of the Weimar edition: aoutus Kiaüius instead of: nrous, Ainciins in the editions.
That is why it is rightly called "a world full of injustice" and "a small fire that lights a great forest".
And it follows [Jac. 3, 6.]: "So the tongue is among our members, and defiles the whole body", as if he wanted to say: Is it not to be wondered at, that that should defile, and stain the whole body, which is not at all apart from us, but rather so completely within us, that it is among our own members? Is this not quite similar to a miraculous event (monstri), that one member harms not only one member, but the whole body, even though the members take care of each other with great concern? Only this one member stains the whole body, that is, it makes it guilty of sins, so that for the sake of the tongue the whole man becomes detestable to God and men, because a man with an evil tongue (linguosus) is so disgraceful and abominable that even if he were beautiful in the whole body, skilful and rich, nevertheless everything about him would be hated by men as an abomination. For who is fond of gossiping and chattering people, and does not rather have a loathing and disgust for them, and say, "Eh, how washful he is!"
[Jac. 3, 6. Vulg.:] "And kindleth the wheel of our birth, and is kindled from hell." The apostle seems to understand by "birth" that as which we are born, as above Cap. 1, 23. [Vulg.:] "He is like a man who beholds the face of his birth in a mirror," and again [Jac. 1, 18. Vulg.:] "He begat us according to his will by the word of truth, that we should be a kind of beginning (initium aliquod) 1) of his creature." So "birth" is the begetting or creation and creature to which we are born, brought forth, made. So "the wheel of birth" is called the whole being, and everything as which we are created, like a whole body. And this "wheel of birth", and the whole epitome (circulum) of our being or of what we are, the tongue sets on fire. For it is a fire and a world full of unrighteousness; therefore it ignites not a part of us, but everything,
1) initium, which is in the Vulgate, is missing in the editions. Petri, the Jenaers and the Wittenbergers have
what we are and live. For this is perhaps why he called it a "wheel," not merely because of our complete being, but also because of our complete life and activity in this time; for our life is a fleeting wheel. But he adds, "kindled by hell," lest it be understood that here a good flame kindles, since it is kindled by hellish fire, that is, by anger and hatred it kindles all that we are, with anger and hatred, since it irritates and moves by anger, as may be seen in angry people, who tremble and glow within and without.
The fourth parable [Jac. 3, 7. 8.]: "For all the nature of beasts, and of birds, and of serpents, and of sea-wonders, are tamed, and are tamed by human nature; but the tongue no man can tame." Behold, with how mighty words, and in how many ways (sensibus), he attacks the tongue, to make it like hellish fire, and to lower it among the wild beasts. Who should not be afraid of himself, since he has with him a more harmful and cruel wild animal than the whole world? Who should not hate his tongue? Who should not be afraid to speak, since he hears that his tongue is reviled by so many horrible names?
It follows [Jac. 3, 8.], "The restless evil full of deadly poison." It is too little [for the apostle] that it [the tongue] should be restless, which in itself would be an evil, but "a restless evil," that is, which always harms and does not cease to harm. Further, "full of deadly poison," that is, which kills, not merely corrupts, that is, full of a rapidly acting poison, not a slow or ineffective one (tardo). By this, of course, it becomes clear how deeply the poison of the ear-blowers penetrates, so that those who have poisoned each other can hardly be provided with a remedy in the whole of their lives, since the envy and hatred have penetrated to the very marrow; very often they would rather die with their hatred than that they should reconcile. Therefore he says very emphatically and exceedingly strongly "full of deadly poison" not merely "pernicious poison".
[Jac. 3, 9.]: "By them we praise GOD the Father, and by them we curse men,
made in the image of God." As if he wanted to say: One cannot do both at the same time, if it is not done for appearance. Therefore, let no one deceive himself by praising God; if he curses a man, he does not praise God, whose work the man is. For who could blame or curse a painting or a work of art that such a curse would not fall on the painter and master? Thus Jeremiah, Cap. 15, 10. says of those who curse the works of the Lord, "They all curse me." And Isaiah, Cap. 8, 21. "But when they suffer hunger, they will be angry, and curse their king and their God." Therefore it was chiefly forbidden in the law, and still is [Ex. 22, 28.], "Thou shalt not curse the gods, neither shalt thou blaspheme the ruler among thy people." And the apostle says [1 Cor. 6, 10.], "Blasphemers shall not inherit the kingdom of GOD."
Now if men would observe this, that by cursing men they also curse God, whose work and creature they curse, they would certainly not be so ready to curse, as it is said, Prov. 14:31 [Vulg.], "He that slandereth the poor blasphemeth his Maker." For what does he who blasphemes do but say, Eh, that thou art not otherwise, and art otherwise formed! whereas he ought to have mercy on him, praying and saying, O Lord, make him otherwise! even as one may remind and entreat a workman, but not blaspheme, as it is said there, Prov. 14:31: "But he honoureth him," namely, his Maker, "that hath mercy on the poor."
What St. Peter forbids [1 Ep 3:9], that one should not repay insult with insult, nor evil with evil, Christ also teaches [Matth 5:44]: "Pray for those who insult and persecute you," and Paul Rom 12:14: "Bless those who curse you, 1) bless and do not curse." What will happen to those who curse those who do not curse them? Therefore the 34th Psalm, v. 14 f., says: "Keep your tongue from evil and your lips from speaking falsely. Forsake evil, and do good; seek to do good.
1) In the Vulgate it says Rom. 12, 14. as well as in our Bible: "pursue", therefore should have been put on" Luc. 6, 28.
Peace and pursue it," that is, "from evil," not only with endurance, but also that you do not bear it or repay it, and "the good," not only that you repay it, but also prove it for evil that has happened to you; otherwise peace is not sought or pursued when you repay evil with evil.
This degree is therefore the second, which is forbidden by the Lord, that a man should not curse his neighbor, nor injure him, nor slander him. And as in the first degree more people are guilty than they themselves believe, so also in this. For by this commandment the three greatest offenses of the tongue are forbidden, namely, cursing, slander, and ear-blowing; but this third belongs to the first degree. And so all the evils of the tongue are forbidden by the third, fifth, sixth and seventh commandments. By the third, perjury and blasphemy and any other offenses against God; but by the fifth, offenses against one's neighbor; by the sixth, unchaste words; by the seventh, words by which one deceives and cheats in business or in court. For in the seventh commandment also is slander, but publicly and in court; but here is another.
Now there is a difference between cursing and slander, and ear-blowing, in that cursing is done against someone who is present himself, or is present, as it were, and to his face. This also includes all offenses that one is guilty of by insulting, blaspheming, blaming innocent people, and giving epithets. Malicious slander occurs when the person himself is absent, to another, and follows cursing. For if a person has brought evil against someone who is either outwardly present or whom he brings to mind inwardly, and communicates this to another, cursing has already become slander. Therefore, no one who curses is not also a curser, at least in himself. And these two things are beautifully expressed in the saying [Ps. 34:14]: "Keep your tongue from evil (that is, do not curse anyone, whether with words or with wordless [tacito] murmurings), and your lip from evil.
be careful not to speak falsely" (that is, be careful not to speak falsely), because it is falsity when someone speaks behind his back, since the one he harms does not know it. But conversely, not every curser is also a man who speaks evil, at least not against his fellow man, although he speaks evil against God when he curses man. But if he also brings the evil that two have done against each other to both, or even only from one to the other, as the friend of the one and the enemy of the other, then he is a two-tongued ear-blower and a stirrer of discord, who is worse than the other two; therefore he is not to be placed in this degree, but on the first level with the slayers.
So now let us complete this degree. Just as no one has reached the first stage of fulfilling this commandment, but he who not only does not kill, or injure, or sow discord (for this can also be done by omission), but is also so gentle that he rather revives and refreshes by works of mercy and benevolence, and so peaceable that he also endeavors to reconcile those who are at odds as much as he can with gentle and sweet words, and to mediate so that they do not become divided (for these will hear the words [Matth. 5, 5. ff.): "Blessed are the meek, blessed are the merciful, blessed are the peacemakers; for they shall inherit the earth, obtain mercy, be called the children of God": see, these three beatitudes are included in this commandment): so no one reaches the second stage of fulfillment, but he who not only does not curse, speak evil of, or reprove, but also in all things blesses those who persecute him, and pardons the accused, prays for all, and resists those who speak evil of as much as he is able. Behold, this is the spiritual understanding of this commandment.
1) Now also equally from the third degree.
The third degree of anger is for someone to say to his brother, "Racha" or "Archa," using a harsh guttural sound and equal-
1) Löscher: "Luther preached this sermon on St. Andrew's Day [the 30th of November in the year lötli." The erordium to this sermon is found in Walch, St. Louis Edition, Vol. XII, 1778.
sam produces a rattling of the windpipe. I have said that this includes all signs of anger, except words, yes, even words except curses and slander, as there are mockery (ironiae) in words, throwing up of the lips, wrinkling of the forehead, wrinkling of the nose, glowing of the face, then also silence, turning away the face, grim look: all these are signs of an enraged heart, which is filled with hatred. This also includes shouting, gnashing of teeth 2c.
Here some say that it is necessary to let go of resentment, but not the signs of resentment. Although this saying is true in some respects, it is not universally the case, and it would be much better expressed thus: It is sometimes useful to use the signs of resentment, not as if they were signs of resentment, but similar to the signs of resentment; otherwise they are not signs of resentment in fact, or one must not keep them in any way if they are in fact. Therefore, it would still be best to say that the signs of love must sometimes be left in place, and signs of anger must be shown. For if the signs of resentment are not to be discarded, why should they not rather be shown for some benefit (fructum), lest an opportunity be sought merely to omit the good.
2) It is better, then, that one show [the signs of anger] than that one not let [them] go; for he who shows them does it not out of anger but out of a good zeal; therefore he remains unsuspected of evil. But he who does not show them is exposed to the accusation (arguitur) that he did such signs before out of anger, and therefore, if he does not put them away, he leaves the brother under the suspicion of anger, and thereby hinders true and complete peace and harmony, since the latter cannot believe that his heart is reconciled, and is annoyed (and induced) to do the like again.
2) To understand this somewhat difficult paragraph, compare the penultimate paragraph before the next "inferential sentence". The difficulty is mainly due to the fact that the "signs of resentment" are such that "your brother cannot know how he is with you".
Therefore, such teachers should be directed to this commandment of nature: Do not do to another what you would not have done to you; and: What thou wouldest have done to thee, do to another; and a heathen saith, If thou wilt be loved, love. But there is no doubt that all would want a man who has been offended by us and has been angry with us, not only to put away the signs of anger, but even to show the opposite signs, so that we may be sure of him. Therefore, stronger signs are desired than if he had not been offended. For in such a way God also showed the human race after the fall (peccatum) the benefits in a richer measure than before the sin, in that he did not spare his own Son 2c. [Rom. 8, 32.] Now if he had not given these so great signs, who could or should have believed that he was reconciled? Therefore, God's children should imitate their father.
By these sayings we are taught how difficult it is to keep the commandment of God. For it is evident from experience how difficult it is for men to cast off these evil signs and to show good signs, how they writhe and writhe before they can be induced to do so, at least in appearance; for in fact and from the heart they will never do so, unless God's grace assists them, for they say: I cannot be good to you, I cannot be kind to you. And these wicked people do not consider that they do not want such things to happen to them, neither from God nor from men. Therefore, this abomination shows what hell will be and what this world is, namely a kingdom of the devil, in which such a great evil is found in people, which makes them stubbornly obdurate against nature and what nature dictates to them in their own heart.
Therefore, there is no other difference between anger and spite (invidia) than between new wine and old wine; for spite or hatred is an ingrained (inveterata) anger, as St. Augustine says in his Rule: lest the anger grow up to be a gout, and make a beam of the mote. For anger, which soon passes away and does not
The anger that becomes hatred can hardly be called wrath, for it is soon consigned to oblivion. But when it is ingrained, it becomes an exceedingly tough evil, because it is a spiritual evil, so that it is also a proverb: Nothing remains longer in the memory than a wrong, and nothing is forgotten more quickly than a good deed; both happen through the fault of natural depravity, since it should be the other way around. For by this the good nature of a man is known, when he quickly forgets an insult and always remembers a good deed, so that he does not like to be well pleased, seeing that he is overwhelmed with a great many obligations to gratitude and to a repayment that is impossible for him. But, on the other hand, it is the nature of an evil nature to always keep an insult, and to always hold up the long past and to make up for it.
Therefore, let us explain with examples when it is permissible to show signs of anger or harshness. If someone is so stubbornly wicked that he will not desist after being admonished once, twice or three times, he must not only show signs of anger against him, but he must also show signs of wrath against him.If any man be called a brother, and be a fornicator, or a covetous man, or an idolater, or a blasphemer, or a drunkard, or a robber," and 2 Thess. 3:14 f.: "But if any man be not obedient to our word, reprove him, and have nothing to do with him, that he may be ashamed. But hold him not as an enemy, but admonish him as a brother." Behold, not as an enemy, but as a brother shall he be corrected. This is a holy and good wrath, which is greatly commended in the Scriptures.
Therefore a distinction is to be made here: First, that he be admonished according to the words of Christ [Matt. 18:15], "Sins thy brother against thee." By the way, he is not to be cast away the first time, but he is to be admonished. For if he asks forgiveness seventy times seven times, it shall not be refused him.
Second, distinguish whether you do so because he has harmed you or because he has committed a sin. For
If you love God more than yourself, you must be more angry that he has offended God than you. Then you must let yourself complain that he has done more harm to himself inside than to you outside. When you have considered this, you will easily be taught how and with what kind of heart you should or should not deny him the signs of love. But lest your heart deceive you, and you say, I am angry for God's sake, and not for my own, and you may lie, examine yourself concerning this matter, and see if you are as sorry and moved if he injures another as if he injures you. For if you are not moved in that case, it is a sign that you seek and avenge yourself, but do not better [your neighbor].
And why do I dwell on it for so long? It is a vain debate whether the signs of resentment should be discarded, for they must be discarded altogether. But if there is a reason why they should be shown, one must be angry wholeheartedly, not just let the signs be seen. The signs of resentment, if they come from resentment, must be discarded completely. But if they are not signs of resentment, and it is necessary to show them for the sake of the brother's correction, a perfect anger must also be added, so that he may see that they are shown to him from the heart and from what cause. And do not go along in such silence and false pretense (simulans) that your brother cannot know how he is with you. Such teaching is evil and totally against love, for it teaches hypocrisy.
But the commandments are extensive and many, all of which love would easily see and do; if they are not there, nothing can be taught sufficiently. For it teaches how man himself wants to be loved, that one should care for him, take care of him, be kind to him, do nothing against him in a disguised way: in such a way it teaches to show the same to one's neighbor. For a friend need not walk deceitfully, as St. Jerome says: A true friendship cannot suffer dissimulation. If there is resentment, show it;
If it is not there, show it again, either with signs of kindness or severity.
Corollary.
It is clear that even this degree is not kept if someone does not make an effort not only to refrain from the signs, but also to prove the opposite signs out of a benevolent heart. For by this commandment God trains us to all goodness, and intends to eradicate in us the root of the ability to be angry, so that there would remain only a loving heart, which works in grace, not by nature.
The fourth degree follows.
The fourth degree is to be angry with the heart, and this is the first and the root of all the others. For this also the law chiefly means, when it says, "Thou shalt not kill." For it requires a pure heart, not merely the hand, as the hypocrisy of the Jews [pretended], as the 24th Psalm, v. 4. says: "He that hath innocent hands, and is pure in heart." Therefore almost all the beatitudes Matth. 5, 3. ff. are conceived in this commandment and interpret the same. For: "Blessed are the meek, blessed are the merciful, blessed are the peacemakers, blessed are the patient, blessed are the pure in heart" are understood in this commandment. But that also: "Blessed are the poor, blessed are those who hunger for righteousness, blessed are those who mourn," means those who recognize themselves as those who do not fulfill this commandment, and therefore mourn and desire and hunger: who would doubt that here are the people, or at least must be such people, that they fulfill this and every other commandment.
Therefore, in this degree are all evil thoughts with their root, namely the capacity to be angry, which is inclined to revenge, as there are anger, hatred, evil suspicion, bitterness, resentment 2c. And just as this is the first degree, it also has fewer types than the next degree after it. For the death stroke in the work has very many kinds, as, death stroke, fratricide, spouse murder (uxoricidium), patricide, murder of a consecrated person (sacrilegium) 2c.
And by this it is clear that in this commandment there are four degrees and in the individual degrees still many degrees, and therefore no man in
in this life who is not in one of them. But blessed is he who is from the highest levels; unblessed is he who is on the lowest. For goodness is heaven, wrath hell; but in the midst of both is this world. For [Ps. 122, 4. Vulg.] "thither went up the tribes, the tribes of the LORD," here [Deut. 16, 30.] they are gone alive into the lake and into hell; the nearer to meekness they are to heaven, and again.
Therefore, it is not enough for this fourth stage if we are not angry with our brother, if we do not also have an exceedingly kind disposition and a completely gentle heart toward him. Since we are not of this nature, we must flee to the grace of Christ, that in the meantime he may supply our lack out of his fullness, until we also become perfect.
The sixth commandment follows.