Mat 5:42 | Luther | STEP | V.38-42. Ye have heard that it hath been said, An eye for an eye and a tooth for a tooth: but I say unto you, that ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coal, let him have thy cloak also. And whosoever shall compel thee logo a mile, go with him twain. Give to him that asketh thee, and from that would borrow of thee turn not thou away. This text also has been the occasion of much inquiry and error to nearly all the teachers who have not known how to distinguish rightly between secular and spiritual matters, between the kingdom of Christ and of the world. For when these two are confounded and not clearly and accurately separated, these matters can never be correctly understood in Christendom, as I have often said and shown. Now we have thus far heard nothing else than that Christ directed his teaching against the Pharisees, who were misleading the people, both by their teaching and their way of living, and were misinterpreting and perverting God’s command in such a way that the outcome was only sham saints, as it is to this day. For we find always among the preachers some (if not the majority) such Jewish saints, who teach nothing more than about sin and piety in external works. As now in previous passages he rebuked and rejected their teaching and false interpretation, he here also takes up the passage, that stands recorded in the law of Moses, for those to whom was committed governmental authority, and who were to punish with the sword, that they should and had to take eye for eye and tooth for tooth; in such a way, that they sinned just as heavily if they failed to use the commanded sword and punishment, as did the others who seized the sword and took revenge themselves, without command: as in former passages, he who did not dwell and abide with his wife, to whom he had been married, sinned just as much as he who dwelt unmarried with another woman. That they now had perverted and confounded, so that they applied to themselves this text, that was meant only for the authorities, and they interpreted it in such a way, that also every one might take vengeance upon his own responsibility, take eye for eye, etc., just as they had confounded matters in other passages, and applied to themselves the being angry, which belongs to and was enjoined upon the authorities; also they had torn away from its connection with married life the carnal desire; in the same way, too, they had perverted swearing, aside from its proper use in time of need and for purposes of love, to their own trivial habit and other abuses. Now comes Christ and overturns this perverted, false notion and theory, gives the authorities their due, but teaches his Christians, so distinctly as individuals, aside from official position and authority, how they are to live, personally, that they desire no revenge, and that they be so disposed, if one smites them on one cheek, that they may be ready, if necessary, to turn to him the other also, and not only refrain from taking revenge with the fist, but also in heart, with their thoughts and all their faculties. In short, he calls for a heart that is not impatient, revengeful or disposed to break the peace. This is now a righteousness very different from what they taught and held, and yet they wanted to deck themselves out with texts from Moses, that one might readily avenge himself and offer resistance, if he were violently attacked, because it stands in the text: An eye for an eye, a tooth for a tooth, etc. Now many people have stumbled at this saying, and not only the Jews, but even Christians, have stumbled at it. For it seemed to them too strict and hard, that one must not resist evil at all, since we must have law and punishment among us; and some have quoted in opposition the example of Christ, , when he was smitten on the one cheek, before the priest Annas, and yet did not offer the other, but asserted his innocence and rebuked the servant of the priest, which seems in violation of this text. Therefore they said that it was not necessary to turn the other cheek to the smiter, and they came to the relief of the text in this way, that it is enough that one is ready at heart to offer also the other; which may not be untruthfully said, but was not rightly understood. For they suppose that to offer the other cheek to the smiter means that one must say to him: See, thou hast this cheek too, and smite me again; or that we are to throw the cloak to him who wants to take the coat. If that were the meaning, then we would have to give up at last house and home, wife and child. Therefore we say that here no more is intended than that every Christian is taught that he must be willing and patient to suffer whatever is necessary, and not seek revenge or strike back. But still the question and dispute here remain, whether one is to suffer all sorts of things from everybody, and in no case make any resistance; also if we are not to contend or complain before the court, or to claim or demand one’s own. For if this were absolutely forbidden, there would be a strange state of affairs, so that one would have to submit to everybody’s caprice and insolence, and no one could be safe from another, or keep anything, and at last there would thus be no government at all. To answer this, thou must always observe this main point, that Christ is preaching for his Christians alone, and means to teach them what kind of people they are to be, in contrast with the carnal notions and thoughts which then were still cleaving to the apostles, who supposed that he would establish a new government and empire, and give them places in it, so that they might rule as lords, and bring into subjection to them their enemies and the evil world; as indeed flesh and blood always wishes and seeks in the gospel that it may have its rule, honor and advantage, and have nothing to suffer; after this, too, the pope has hankered, and has come to rule in such a way that his establishment has become a mere secular government, and one so dreaded that the whole world has to be subject to him. So we now see, too, that all the world is seeking its own in the gospel [is selfishly using the gospel], and thus so many sects and parties arise, that aim at nothing else than how they can push themselves forward and make masters of themselves, and crush out others; as Munzer began with his peasants, and as others have shown who imitated his example. And even real Christians are tempted in the same way, when they see things going so badly in the world, even in their own sphere, so that they feel like laying hold and managing things. But it ought not to be so, and no one should think that God wants to let us govern and rule with secular law and punishment; but the deportment of Christians should be totally different from this, so that they have nothing to do with such things or even to care about them, but should let those to whom such things are committed care for the division of property, trading, punishing, protecting, etc., and be content with their disposal of them; as Christ teaches: Give to Caesar the things which are Caesar’s. For we are transferred to a different, higher sphere, which is a divine, eternal kingdom, where we need none of the things that belong to the world, but every one is in Christ a lord for himself, both over devil and world, as has been told elsewhere. Those now who are part of this same secular administration, must necessarily have control of right and punishment, and observe the distinction of rank, of persons, dispose of and divide property, so that all things are well-ordered, and every one may know what he is to do and have; and no one should interfere in the office of another, nor impose upon another, or take what belongs to him. For these things we have lawyers, who are to teach this and manage such matters. But the gospel has nothing to do with such things, but teaches how the heart is to stand related to God; and in all such matters it should be so disposed that it remains pure, and does not stumble upon a false righteousness. This distinction mark and observe carefully, as being the very foundation principle in accordance with which we can easily answer such questions, so that you may see what Christ is speaking about, and who are the people to whom he is preaching, namely, concerning spiritual matters and life, and for his Christians, how they are to live before God and in the world, and conduct themselves so that their heart may cleave to God, and have no concern about worldly government, authority, power, punishment, anger, revenge, etc. If now one asks whether a Christian’s to go to law, or defend himself, etc., then answer simply: No. For a Christian is such a person who has nothing to do with such worldly affairs and law, and belongs to such a kingdom or government in which the only current rule is, as we pray: Forgive us our debts as we forgive our debtors. Here there should be nothing but mutual love and service, even towards those who do not love us, but are hostile to us, and do us harm and injury, etc. Therefore he says to such that they shall not resist evil, and even not seek revenge, but that they should turn the other cheek to him who strikes them, etc. And then there is another question, whether a Christian may be a man in a secular position and conduct the office and work of a ruler or judge, in such a way that the two persons or two kinds of office are joined in one man, and he thus be a Christian and a prince, judge, lord, servant, maid, which are merely worldly persons, for they belong to the sphere of the world. To this we answer: Yes. For God has Himself ordained and appointed this worldly sphere and these distinctions, and has besides confirmed and praised them by his word. For otherwise this life could not endure, and we are included in them, yes, born in them, before we became Christians. Therefore we must remain in them, too, as long as we are here upon earth; but only so far as our outward, worldly life and condition are concerned. Therefore it is not indeed possible to ignore these secular relations, for a Christian must be some kind of a worldly person, because he, at least as to body and property, is under the emperor; but as to his own person, according to his spiritual life, he is only under Christ, and not under the authority of the emperor or of any man. And yet externally he is subject to and under obligations to him, in so far as he is in a civil position or office, has house and home, wife and child; for all such things are of the emperor. Therefore he must necessarily do what he commands him, and what is required by such an external life, and does wrong, if he should have house, wife, child, servants, and would not nourish or protect them, if necessary; and it would not suffice for him to say that he was a Christian, and had to forsake everything or let it be taken from him, etc.; but he must be told: You are now under the control of the emperor, where you do not count as a Christian, but as a father, lord, prince, etc. A Christian you are, as to your own person, but as to your servant you are another person, and are bound to protect him. See, we are now speaking of a Christian in relation, not of him as a Christian, but as bound in this life to another person, whom he has under or over him, or also alongside of him, as lord, lady, wife, child, neighbor, etc., when one is bound to defend, shield and protect another, if he can. Therefore it would not be right to teach here to turn the other cheek and to throw away the cloak after the coat. For that would be just playing the fool, as was said of a cranky saint, who allowed the lice to nibble at him, and would not kill any of them on account of this text, asserting that one must suffer and not resist evil. Are you a prince, judge, lord, lady, etc., and do you have people under you, and want to know what is becoming in you? Then you do not need to inquire of Christ, but consult the law of the emperor or of your state, which will soon tell you how you are to conduct yourself towards your inferiors and protect them. What kind of a foolish mother would she be, who would not defend her child against a wolf or a dog and deliver it, and then say: A Christian must not defend himself? Ought we not to teach her by a good flogging, and say: Are you a mother? then do a mother’s duty, that is committed to you, and which Christ has not abrogated, but much rather confirmed. Thus we read of many holy martyrs, who under infidel emperors and lords have gone forth to war, when summoned, and in all good conscience have struck right and left and killed, just as others, so that in this respect there was no difference between Christians and heathen; and yet they did nothing contrary to this text. For they did it not as Christians, for their own person, but as obedient members and subjects, under obligation to secular person and authority. But if you are free and not obligated to such secular authority, then you have here a different rule, as a different person. Therefore only learn the difference between the two persons that a Christian must carry at the same time upon earth, because he lives among other people and must use the goods of the world and of the emperor, just as well as the heathen. For he has the same blood and flesh that he must maintain, not through the spiritual authority but through the land and soil that belongs to the emperor, etc., until he is bodily removed altogether out of this life into another. If now this is properly distinguished, just how far the personality of the Christian and that of the man of the world extends, you can nicely explain all these sayings and apply them properly where they belong, so that one may not mix and confound them together as the pope has clone with his teaching and ruling. This is now what we have to say of the person who is obligated toward other persons under secular rule, which is called that of father, mother, lord and lady, etc. But how is it, if only your own person is concerned, so that injury or injustice is done to yourself, whether it is proper then to oppose this with violence and defend one’s self? Answer: No. For here even the principles of the world and of the emperor themselves teach: Striking back provokes quarrels, and he who strikes back invokes injury. For by so doing he becomes obnoxious to judicial authority and loses his right; just as in other cases, as when some one robs or steals from you, you have no right to steal or rob from him and forcibly to take anything from him. But we are generally disposed to avenge ourselves quickly, before one has time to look about himself. But this ought not so to be. But if you are not willing or able to endure it, then you may go before the judge with him and there maintain your cause. For he allows it to happen that you in the ordinary way demand and take your rights, but so that you are careful not to have a revengeful heart. So a judge may properly punish and put to death, and yet he is forbidden thereby to have hatred or a spirit of vengeance in his heart; as it often happens, that one abuses his office to gratify his own caprice. If now, however, this does not occur, and you simply seek to protect and maintain yourself properly against violence and abuse, not to avenge yourself or injure your neighbor, then you do no wrong; for when the heart is pure then all is right and well done. But there is danger here, for the reason that the world, along with flesh and blood, is evil, and it always seeks its own, and nevertheless wears a plausible appearance and conceals the scoundrel. So it is not forbidden to go to law and lodge complaint against injustice, violence, etc., if only the heart be not faulty, but equally patient as before, and one is doing it only to maintain what is right and not give place to what is wrong, and from sincere love for righteousness; as I gave an illustration above from the case of Joseph, the holy, who complained of his brothers to their father, when they had done something wrong and an evil report had gone abroad about them; and he is praised for this, for he did it not out of an evil heart, that he wanted to betray them, or wanted to create strife, as they regarded it, and in consequence became hostile to him; but he did it out of a friendly, brotherly heart, for their good. For he did not like to see that they should be the objects of an evil report, so that it could not be said that he sought revenge or meant harm, but did it for their good, and suffered in consequence of their blaming him with mischief. This we read, too, in the Gospel, Matthew 18, in the parable of the servant to whom his lord forgave all his debt, and he was not willing to forgive his fellow-servant a small debt, that the other servants were very sorry, and told this to their master, not because they were revengeful or glad of his misfortune, but kept fist, heart and mouth quiet, so that they did not swear, or carry slanderous reports to others, but brought the matter before their master, whose business it was to punish, and they sought what was right, but with a truly Christian heart, as those who were under obligation to their master to be true to him; for so it should necessarily be, whether in a house or in a city: if a pious, faithful servant or subject sees another do wrong or injury to his master, that he report it to him and shield him from harm; in like manner, a pious citizen, if he see violence and harm done to his neighbor, that he help and defend him. These are all secular transactions which Christ has not forbidden, but rather sanctioned. For it must surely not be that we are to give room and occasion for every one’s caprice, and submit to it in silence and do nothing about it, if we can in the usual way succeed in defending ourselves; although, otherwise, we must necessarily suffer, if injustice and violence are done to us. For we must not sanction what is wrong, but give witness to the truth, and may properly appeal to the law, against violence and outrage; as Christ himself before the high-priest Annas made his appeal to justice, and yet, notwithstanding, submitted to be smitten, and offered not only the other cheek, but his whole body. Behold, you have thus an excellent, clear statement as to how you are to proceed in both these cases, so that we have no need of the prolix and dangerous glosses that used to be sought after; but, so that we keep things apart, and do not mix them, in order that each may move in its own sphere and yet both be effective, namely, in such a way that a Christian may, without sin, carry on all kinds of worldly business, but not as a Christian, but as a worldly person, and yet his heart remain pure in his Christianity, as Christ demands; which the world cannot do, but it abuses all worldly ordinances and law, yes, all creatures, contrary to the command of God. Thus, if a Christian goes to war, or sits and acts as a judge, and punishes or sues his neighbor, this he does not as a Christian, but as a warrior, judge, jurist, etc.; but retains nevertheless a Christian heart, desiring to harm no one, and sorry that an evil must befall his neighbor; and he lives thus at the same time as a Christian towards everybody, who suffers all sorts of things, for his own person in the world, and yet along with this also, as a worldly person, holds fast, uses and does everything that the law of the land, or city, or family demands. In short, a Christian, as a Christian, lives for none of those things that one sees in him, in this outward life. For all this belongs to the government of the emperor; which Christ does not mean to overthrow, nor to teach that we are to run away from it, and to leave the world or one’s office or place in society; but we are to make use of this rule and established order, and remain under our obligation to it, and yet inwardly live under another rule that has nothing whatever to do with that ones also does not hinder it, but readily endures its presence alongside. Thus we now approach the text with this distinction [in view] and make all these various applications of it, namely, that a Christian is not to resist any evil; again, that a worldly person is to oppose all evil, so far as his official position calls for it. How the head of a family is not to allow his servants to oppose him or to abuse each other, etc., so also a Christian is not to have a dispute with any one, but to give up both coat and cloak when they are taken from him. But a worldly person is to protect and defend himself by appealing to law, if he can, against violence and outrage. In short, in the kingdom of Christ the law demands the enduring of everything, forgiving and repaying good with evil. Again, under the rule of the Emperor we should endure no wrong, but guard against evil and punish it, and help to defend and maintain the right, as each one’s office or position demands. But if you say: Yes, still Christ says here in plain words: Resist not evil, that sounds so distinct, as if it were absolutely forbidden? Answer: Yes, but see to whom he says this. For he does not say there is to be no resisting of evil, for that would be a downright overturning of all rule and authority; but thus he speaks: You, you shall not do it. What are these You? They are the disciples of Christ whom he is teaching how they are to live as to themselves, aside from the worldly government. For to be Christians is a different thing (as has been sufficiently stated), from holding and executing a worldly office or calling. Therefore he means to say: Let him who is clothed with worldly authority resist evil, execute justice, punish, etc., as the jurists and the laws teach; to you, however, as my disciples, whom I teach, not how you are to regulate yourselves outwardly, but how you are to live before God, I say: You shall not resist evil, but suffer all sorts of things, and have a pure, friendly heart towards those who do to you wrong or violence; and if some one takes your coat, that you do not seek revenge, but rather let him take your cloak also, if you cannot prevent it, etc. He states two ways by which one suffers wrong, or has his own taken from him. In the first place, through mere violence and outrage, as when one is smitten on the mouth, or openly robbed, without any warrant of law; that means, to strike upon the one cheek. Secondly, if it is not open violence, but is done under the semblance and with help of the law; as when one seeks an occasion against you before the law, as if he had a claim upon you, so that he may compel you to give up your own. That Christ calls taking your coat by law, when one denies your right to your own, and you must both innocently suffer injustice and besides be held guilty as if you were in the wrong, etc.; not that you suffer injury or violence by the law, which is appointed to defend the pious: but, that scamps and scoundrels are sitting as judges and in office, whose business it is to execute justice, and yet, if one cannot get at you with violence, they turn and twist the law, and make an ill use of it according to their caprice; just as the world artfully and daily does, so that now nothing is so common as to make right wrong, and right out of wrong, by all sorts of sudden expedients and queer tricks. Most frequently, however, this happens to pious Christians, to whom the world is at any rate hostile, and takes pleasure in tormenting. Therefore Christ tells them of it beforehand, that they must expect this in the world, and must submit to suffering, especially if it happens because they are Christians, that is, on account of the gospel and the spiritual government, so that on its account they expect abuse, and let everything take its course. For we must at all events suffer, since as single persons we cannot do anything or defend ourselves against the authorities if they set themselves against us. Otherwise, if this be not the case, and you can defend and protect yourself by means of the law, so that justice is done to you or yours, then you do right, and ought to do it. V.42. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. He indicates three things that Christians are to endure in temporal things: that they allow things to be taken from them, that they suffer willingly and freely give. Here they (the scribes) taught no further than the law of the world and of the Emperor reaches, which does not bid you to give your own to another, nor to allow it to be taken from you; but it teaches you how to manage and deal with your property, so that you get an equivalent for it by buying, selling, exchanging, etc. Now Christ has nothing to say about this, but lets things take their course, as reason teaches, how one is to divide property, to trade, etc. But he shows what a Christian ought to have, over and above all this, namely, these three things, that he allows things to be taken from him, either by violence or with the semblance of right; also, that he cheerfully gives, and also cheerfully lends. Therefore, we must here again distinguish between secular law and the teaching of Christ. According to secular law you may properly use your possessions, trade with them, buy and sell; as we read of the holy patriarchs, that they dealt with money and property, like other people, just as it must indeed be if we will live among the people, nourish wife and children, etc. For this all belongs to such a life, so that the belly can claim its own, and it is just as necessary as eating and drinking. But over and above this, Christ teaches you, that in all these things you should nevertheless be ready gladly to let things be taken from you, to do good, or to give, and also to suffer, if you can, and to endure violence, not alone with your property, but also with your life, as has been explained under the previous text; and all this especially for the sake of the Lord Christ, if one tries to get at you because of the gospel, so that in that case you are ready to give up not only your coat but your cloak also, not only property and honor, but also your very life. For in such a case there can be no doubt, and a different case, indeed, can not easily occur. For in other cases, which belong to worldly affairs and government, you have judges and law, if injustice or violence be done to you, that you can appeal to and find help. But if you cannot secure justice or protection, then you must suffer; just as those even must suffer who are not Christians. But here we must see to it, that we do not give knaves and rogues a chance to take advantage of the doctrine and assert: The Christians must suffer in every way, therefore we may confidently encroach upon their property, take and steal it; and a Christian must submit to sit there with all that he has before ever), desperate scoundrel, so that everything is open before him, and one must give or lend to him as much as he wants, and not demand it again, etc.; as the wretched, renegade Emperor Julian made merry over this text, and took from the Christians whatever he wanted, saying that he wanted to pay them in their own coin. No, my dear fellow, that’s not the way. It is indeed true, that Christians are to be ready to endure all manner of suffering; but if you come before the judge, or fall into the hands of the hangman, then look out for what he will make you suffer. A Christian must expect to suffer what is done to him by you and every one else; but it is not his duty to allow free play for your caprice, if he can prevent it by an appeal to the law and by the help of the authorities. And although the authorities may not be willing to protect him, or even may themselves act with violence, he is not on that account to ignore the treatment as if he sanctioned it. So also here, although he ought to lend and give to every one that asks him; yet if he knows that he is a scoundrel, it is not his duty to give to him. For Christ does not require me to give my own to every knave, and withhold it from my own and others, who need it, whom I am besides bound to help, and then myself be in want and a burden to others. For he does not say that we are to give and to lend to everybody, but to him who asks us, as the one who is in need, etc., not to the one who capriciously wants to force something from us, as those who already have enough, or who want to feed themselves without work by imposing on other people. Therefore we ought to see to it and know what sort of people we may have in any place, who may be poor and without property, or who are not [in this condition], and not encourage every scamp or tramp who has no need and could very well provide for himself. For there is plenty of such trash now roaming about the country, who want to avail themselves of this teaching, and under its sanction revel upon the property of others, and squander everything, and so wander from one place to another. We ought to turn such fellows over to the constable, and let them be taught something else, that they must not deceive pious people with their crankiness. St. Paul teaches this in , where he himself is asking for a contribution from the Corinthians for the poor Christians in the famine, so that it should not be given with the intention that the others should have ease and they should have trouble, that is, that they should have trouble and labor, and themselves suffer want, so that the others should be put in good humor by their gifts; and in , he commands the Christians that they shall withdraw from such as walk unworthily; but each one is to work quietly, eat his own bread and not be a burden to others; and concludes that he who will not work shall also not eat. Therefore, he who can work shall know that this is God’s command, that he do something to provide for himself and not be burdensome to others. For there are still enough of those who need it, so that we besides have enough to lend and give, as the Scriptures say, : The poor shall never cease out of the land. For we are, therefore, not to lend and give in such a way, that we fling our gifts away into the wind, and do not see to whom we give them; but we are first to open our eyes, who he is, whether he is petens, (as Christ says,) that is, whether he is in need, and is properly asking, or whether it is a deceiver or a scamp. In this case you must act as a worldly person, so that you may be prudent as you are living among the people, and may know the poor, and see what kind of people you are dealing with, and to whom you should or should not give. If you then see that it is an honest seeker, open your hand and lend to him, if he can repay you again. But if he cannot, then bestow it upon him and square the account; as there are pious people who would gladly work and provide for themselves, with wife and children, and yet they cannot succeed, but now and then get into debt and trouble; for such every town should have its common treasury and alms, and church officers who should find out who these people are, and how they live, etc., so that one does not encourage lazy tramps or burden the community.

Matthew 5:42

_V.38-42. Ye have heard that it hath been said, An eye for an eye and a tooth for a tooth: but I say unto you, that ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coal, let him have thy cloak also. And whosoever shall compel thee logo a mile, go with him twain. Give to him that asketh thee, and from that would borrow of thee turn not thou away.

This text also has been the occasion of much inquiry and error to nearly all the teachers who have not known how to distinguish rightly between secular and spiritual matters, between the kingdom of Christ and of the world. For when these two are confounded and not clearly and accurately separated, these matters can never be correctly understood in Christendom, as I have often said and shown. Now we have thus far heard nothing else than that Christ directed his teaching against the Pharisees, who were misleading the people, both by their teaching and their way of living, and were misinterpreting and perverting God’s command in such a way that the outcome was only sham saints, as it is to this day. For we find always among the preachers some (if not the majority) such Jewish saints, who teach nothing more than about sin and piety in external works.

As now in previous passages he rebuked and rejected their teaching and false interpretation, he here also takes up the passage, that stands recorded in the law of Moses, for those to whom was committed governmental authority, and who were to punish with the sword, that they should and had to take eye for eye and tooth for tooth; in such a way, that they sinned just as heavily if they failed to use the commanded sword and punishment, as did the others who seized the sword and took revenge themselves, without command: as in former passages, he who did not dwell and abide with his wife, to whom he had been married, sinned just as much as he who dwelt unmarried with another woman. That they now had perverted and confounded, so that they applied to themselves this text, that was meant only for the authorities, and they interpreted it in such a way, that also every one might take vengeance upon his own responsibility, take eye for eye, etc., just as they had confounded matters in other passages, and applied to themselves the being angry, which belongs to and was enjoined upon the authorities; also they had torn away from its connection with married life the carnal desire; in the same way, too, they had perverted swearing, aside from its proper use in time of need and for purposes of love, to their own trivial habit and other abuses.

Now comes Christ and overturns this perverted, false notion and theory, gives the authorities their due, but teaches his Christians, so distinctly as individuals, aside from official position and authority, how they are to live, personally, that they desire no revenge, and that they be so disposed, if one smites them on one cheek, that they may be ready, if necessary, to turn to him the other also, and not only refrain from taking revenge with the fist, but also in heart, with their thoughts and all their faculties. In short, he calls for a heart that is not impatient, revengeful or disposed to break the peace.

This is now a righteousness very different from what they taught and held, and yet they wanted to deck themselves out with texts from Moses, that one might readily avenge himself and offer resistance, if he were violently attacked, because it stands in the text: An eye for an eye, a tooth for a tooth, etc.

Now many people have stumbled at this saying, and not only the Jews, but even Christians, have stumbled at it. For it seemed to them too strict and hard, that one must not resist evil at all, since we must have law and punishment among us; and some have quoted in opposition the example of Christ, John 18:23, when he was smitten on the one cheek, before the priest Annas, and yet did not offer the other, but asserted his innocence and rebuked the servant of the priest, which seems in violation of this text.

Therefore they said that it was not necessary to turn the other cheek to the smiter, and they came to the relief of the text in this way, that it is enough that one is ready at heart to offer also the other; which may not be untruthfully said, but was not rightly understood. For they suppose that to offer the other cheek to the smiter means that one must say to him: See, thou hast this cheek too, and smite me again; or that we are to throw the cloak to him who wants to take the coat. If that were the meaning, then we would have to give up at last house and home, wife and child. Therefore we say that here no more is intended than that every Christian is taught that he must be willing and patient to suffer whatever is necessary, and not seek revenge or strike back.

But still the question and dispute here remain, whether one is to suffer all sorts of things from everybody, and in no case make any resistance; also if we are not to contend or complain before the court, or to claim or demand one’s own. For if this were absolutely forbidden, there would be a strange state of affairs, so that one would have to submit to everybody’s caprice and insolence, and no one could be safe from another, or keep anything, and at last there would thus be no government at all.

To answer this, thou must always observe this main point, that Christ is preaching for his Christians alone, and means to teach them what kind of people they are to be, in contrast with the carnal notions and thoughts which then were still cleaving to the apostles, who supposed that he would establish a new government and empire, and give them places in it, so that they might rule as lords, and bring into subjection to them their enemies and the evil world; as indeed flesh and blood always wishes and seeks in the gospel that it may have its rule, honor and advantage, and have nothing to suffer; after this, too, the pope has hankered, and has come to rule in such a way that his establishment has become a mere secular government, and one so dreaded that the whole world has to be subject to him.

So we now see, too, that all the world is seeking its own in the gospel [is selfishly using the gospel], and thus so many sects and parties arise, that aim at nothing else than how they can push themselves forward and make masters of themselves, and crush out others; as Munzer began with his peasants, and as others have shown who imitated his example. And even real Christians are tempted in the same way, when they see things going so badly in the world, even in their own sphere, so that they feel like laying hold and managing things. But it ought not to be so, and no one should think that God wants to let us govern and rule with secular law and punishment; but the deportment of Christians should be totally different from this, so that they have nothing to do with such things or even to care about them, but should let those to whom such things are committed care for the division of property, trading, punishing, protecting, etc., and be content with their disposal of them; as Christ teaches: Give to Caesar the things which are Caesar’s. For we are transferred to a different, higher sphere, which is a divine, eternal kingdom, where we need none of the things that belong to the world, but every one is in Christ a lord for himself, both over devil and world, as has been told elsewhere.

Those now who are part of this same secular administration, must necessarily have control of right and punishment, and observe the distinction of rank, of persons, dispose of and divide property, so that all things are well-ordered, and every one may know what he is to do and have; and no one should interfere in the office of another, nor impose upon another, or take what belongs to him. For these things we have lawyers, who are to teach this and manage such matters. But the gospel has nothing to do with such things, but teaches how the heart is to stand related to God; and in all such matters it should be so disposed that it remains pure, and does not stumble upon a false righteousness. This distinction mark and observe carefully, as being the very foundation principle in accordance with which we can easily answer such questions, so that you may see what Christ is speaking about, and who are the people to whom he is preaching, namely, concerning spiritual matters and life, and for his Christians, how they are to live before God and in the world, and conduct themselves so that their heart may cleave to God, and have no concern about worldly government, authority, power, punishment, anger, revenge, etc.

If now one asks whether a Christian’s to go to law, or defend himself, etc., then answer simply: No. For a Christian is such a person who has nothing to do with such worldly affairs and law, and belongs to such a kingdom or government in which the only current rule is, as we pray: Forgive us our debts as we forgive our debtors. Here there should be nothing but mutual love and service, even towards those who do not love us, but are hostile to us, and do us harm and injury, etc. Therefore he says to such that they shall not resist evil, and even not seek revenge, but that they should turn the other cheek to him who strikes them, etc.

And then there is another question, whether a Christian may be a man in a secular position and conduct the office and work of a ruler or judge, in such a way that the two persons or two kinds of office are joined in one man, and he thus be a Christian and a prince, judge, lord, servant, maid, which are merely worldly persons, for they belong to the sphere of the world. To this we answer: Yes. For God has Himself ordained and appointed this worldly sphere and these distinctions, and has besides confirmed and praised them by his word. For otherwise this life could not endure, and we are included in them, yes, born in them, before we became Christians. Therefore we must remain in them, too, as long as we are here upon earth; but only so far as our outward, worldly life and condition are concerned.

Therefore it is not indeed possible to ignore these secular relations, for a Christian must be some kind of a worldly person, because he, at least as to body and property, is under the emperor; but as to his own person, according to his spiritual life, he is only under Christ, and not under the authority of the emperor or of any man. And yet externally he is subject to and under obligations to him, in so far as he is in a civil position or office, has house and home, wife and child; for all such things are of the emperor.

Therefore he must necessarily do what he commands him, and what is required by such an external life, and does wrong, if he should have house, wife, child, servants, and would not nourish or protect them, if necessary; and it would not suffice for him to say that he was a Christian, and had to forsake everything or let it be taken from him, etc.; but he must be told:

You are now under the control of the emperor, where you do not count as a Christian, but as a father, lord, prince, etc. A Christian you are, as to your own person, but as to your servant you are another person, and are bound to protect him.

See, we are now speaking of a Christian in relation, not of him as a Christian, but as bound in this life to another person, whom he has under or over him, or also alongside of him, as lord, lady, wife, child, neighbor, etc., when one is bound to defend, shield and protect another, if he can.

Therefore it would not be right to teach here to turn the other cheek and to throw away the cloak after the coat. For that would be just playing the fool, as was said of a cranky saint, who allowed the lice to nibble at him, and would not kill any of them on account of this text, asserting that one must suffer and not resist evil.

Are you a prince, judge, lord, lady, etc., and do you have people under you, and want to know what is becoming in you? Then you do not need to inquire of Christ, but consult the law of the emperor or of your state, which will soon tell you how you are to conduct yourself towards your inferiors and protect them. What kind of a foolish mother would she be, who would not defend her child against a wolf or a dog and deliver it, and then say: A Christian must not defend himself? Ought we not to teach her by a good flogging, and say: Are you a mother? then do a mother’s duty, that is committed to you, and which Christ has not abrogated, but much rather confirmed.

Thus we read of many holy martyrs, who under infidel emperors and lords have gone forth to war, when summoned, and in all good conscience have struck right and left and killed, just as others, so that in this respect there was no difference between Christians and heathen; and yet they did nothing contrary to this text. For they did it not as Christians, for their own person, but as obedient members and subjects, under obligation to secular person and authority. But if you are free and not obligated to such secular authority, then you have here a different rule, as a different person.

Therefore only learn the difference between the two persons that a Christian must carry at the same time upon earth, because he lives among other people and must use the goods of the world and of the emperor, just as well as the heathen. For he has the same blood and flesh that he must maintain, not through the spiritual authority but through the land and soil that belongs to the emperor, etc., until he is bodily removed altogether out of this life into another. If now this is properly distinguished, just how far the personality of the Christian and that of the man of the world extends, you can nicely explain all these sayings and apply them properly where they belong, so that one may not mix and confound them together as the pope has clone with his teaching and ruling.

This is now what we have to say of the person who is obligated toward other persons under secular rule, which is called that of father, mother, lord and lady, etc. But how is it, if only your own person is concerned, so that injury or injustice is done to yourself, whether it is proper then to oppose this with violence and defend one’s self?

Answer: No. For here even the principles of the world and of the emperor themselves teach: Striking back provokes quarrels, and he who strikes back invokes injury. For by so doing he becomes obnoxious to judicial authority and loses his right; just as in other cases, as when some one robs or steals from you, you have no right to steal or rob from him and forcibly to take anything from him. But we are generally disposed to avenge ourselves quickly, before one has time to look about himself. But this ought not so to be.

But if you are not willing or able to endure it, then you may go before the judge with him and there maintain your cause. For he allows it to happen that you in the ordinary way demand and take your rights, but so that you are careful not to have a revengeful heart. So a judge may properly punish and put to death, and yet he is forbidden thereby to have hatred or a spirit of vengeance in his heart; as it often happens, that one abuses his office to gratify his own caprice. If now, however, this does not occur, and you simply seek to protect and maintain yourself properly against violence and abuse, not to avenge yourself or injure your neighbor, then you do no wrong; for when the heart is pure then all is right and well done. But there is danger here, for the reason that the world, along with flesh and blood, is evil, and it always seeks its own, and nevertheless wears a plausible appearance and conceals the scoundrel.

So it is not forbidden to go to law and lodge complaint against injustice, violence, etc., if only the heart be not faulty, but equally patient as before, and one is doing it only to maintain what is right and not give place to what is wrong, and from sincere love for righteousness; as I gave an illustration above from the case of Joseph, the holy, who complained of his brothers to their father, when they had done something wrong and an evil report had gone abroad about them; and he is praised for this, for he did it not out of an evil heart, that he wanted to betray them, or wanted to create strife, as they regarded it, and in consequence became hostile to him; but he did it out of a friendly, brotherly heart, for their good. For he did not like to see that they should be the objects of an evil report, so that it could not be said that he sought revenge or meant harm, but did it for their good, and suffered in consequence of their blaming him with mischief.

This we read, too, in the Gospel, Matthew 18, in the parable of the servant to whom his lord forgave all his debt, and he was not willing to forgive his fellow-servant a small debt, that the other servants were very sorry, and told this to their master, not because they were revengeful or glad of his misfortune, but kept fist, heart and mouth quiet, so that they did not swear, or carry slanderous reports to others, but brought the matter before their master, whose business it was to punish, and they sought what was right, but with a truly Christian heart, as those who were under obligation to their master to be true to him; for so it should necessarily be, whether in a house or in a city: if a pious, faithful servant or subject sees another do wrong or injury to his master, that he report it to him and shield him from harm; in like manner, a pious citizen, if he see violence and harm done to his neighbor, that he help and defend him. These are all secular transactions which Christ has not forbidden, but rather sanctioned.

For it must surely not be that we are to give room and occasion for every one’s caprice, and submit to it in silence and do nothing about it, if we can in the usual way succeed in defending ourselves; although, otherwise, we must necessarily suffer, if injustice and violence are done to us. For we must not sanction what is wrong, but give witness to the truth, and may properly appeal to the law, against violence and outrage; as Christ himself before the high-priest Annas made his appeal to justice, and yet, notwithstanding, submitted to be smitten, and offered not only the other cheek, but his whole body.

Behold, you have thus an excellent, clear statement as to how you are to proceed in both these cases, so that we have no need of the prolix and dangerous glosses that used to be sought after; but, so that we keep things apart, and do not mix them, in order that each may move in its own sphere and yet both be effective, namely, in such a way that a Christian may, without sin, carry on all kinds of worldly business, but not as a Christian, but as a worldly person, and yet his heart remain pure in his Christianity, as Christ demands; which the world cannot do, but it abuses all worldly ordinances and law, yes, all creatures, contrary to the command of God.

Thus, if a Christian goes to war, or sits and acts as a judge, and punishes or sues his neighbor, this he does not as a Christian, but as a warrior, judge, jurist, etc.; but retains nevertheless a Christian heart, desiring to harm no one, and sorry that an evil must befall his neighbor; and he lives thus at the same time as a Christian towards everybody, who suffers all sorts of things, for his own person in the world, and yet along with this also, as a worldly person, holds fast, uses and does everything that the law of the land, or city, or family demands. In short, a Christian, as a Christian, lives for none of those things that one sees in him, in this outward life. For all this belongs to the government of the emperor; which Christ does not mean to overthrow, nor to teach that we are to run away from it, and to leave the world or one’s office or place in society; but we are to make use of this rule and established order, and remain under our obligation to it, and yet inwardly live under another rule that has nothing whatever to do with that ones also does not hinder it, but readily endures its presence alongside.

Thus we now approach the text with this distinction [in view] and make all these various applications of it, namely, that a Christian is not to resist any evil; again, that a worldly person is to oppose all evil, so far as his official position calls for it. How the head of a family is not to allow his servants to oppose him or to abuse each other, etc., so also a Christian is not to have a dispute with any one, but to give up both coat and cloak when they are taken from him. But a worldly person is to protect and defend himself by appealing to law, if he can, against violence and outrage. In short, in the kingdom of Christ the law demands the enduring of everything, forgiving and repaying good with evil. Again, under the rule of the Emperor we should endure no wrong, but guard against evil and punish it, and help to defend and maintain the right, as each one’s office or position demands.

But if you say: Yes, still Christ says here in plain words: Resist not evil, that sounds so distinct, as if it were absolutely forbidden? Answer: Yes, but see to whom he says this. For he does not say there is to be no resisting of evil, for that would be a downright overturning of all rule and authority; but thus he speaks: You, you shall not do it. What are these You? They are the disciples of Christ whom he is teaching how they are to live as to themselves, aside from the worldly government. For to be Christians is a different thing (as has been sufficiently stated), from holding and executing a worldly office or calling. Therefore he means to say: Let him who is clothed with worldly authority resist evil, execute justice, punish, etc., as the jurists and the laws teach; to you, however, as my disciples, whom I teach, not how you are to regulate yourselves outwardly, but how you are to live before God, I say: You shall not resist evil, but suffer all sorts of things, and have a pure, friendly heart towards those who do to you wrong or violence; and if some one takes your coat, that you do not seek revenge, but rather let him take your cloak also, if you cannot prevent it, etc.

He states two ways by which one suffers wrong, or has his own taken from him. In the first place, through mere violence and outrage, as when one is smitten on the mouth, or openly robbed, without any warrant of law; that means, to strike upon the one cheek. Secondly, if it is not open violence, but is done under the semblance and with help of the law; as when one seeks an occasion against you before the law, as if he had a claim upon you, so that he may compel you to give up your own. That Christ calls taking your coat by law, when one denies your right to your own, and you must both innocently suffer injustice and besides be held guilty as if you were in the wrong, etc.; not that you suffer injury or violence by the law, which is appointed to defend the pious: but, that scamps and scoundrels are sitting as judges and in office, whose business it is to execute justice, and yet, if one cannot get at you with violence, they turn and twist the law, and make an ill use of it according to their caprice; just as the world artfully and daily does, so that now nothing is so common as to make right wrong, and right out of wrong, by all sorts of sudden expedients and queer tricks.

Most frequently, however, this happens to pious Christians, to whom the world is at any rate hostile, and takes pleasure in tormenting. Therefore Christ tells them of it beforehand, that they must expect this in the world, and must submit to suffering, especially if it happens because they are Christians, that is, on account of the gospel and the spiritual government, so that on its account they expect abuse, and let everything take its course.

For we must at all events suffer, since as single persons we cannot do anything or defend ourselves against the authorities if they set themselves against us. Otherwise, if this be not the case, and you can defend and protect yourself by means of the law, so that justice is done to you or yours, then you do right, and ought to do it.

_V.42. Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

He indicates three things that Christians are to endure in temporal things: that they allow things to be taken from them, that they suffer willingly and freely give. Here they (the scribes) taught no further than the law of the world and of the Emperor reaches, which does not bid you to give your own to another, nor to allow it to be taken from you; but it teaches you how to manage and deal with your property, so that you get an equivalent for it by buying, selling, exchanging, etc. Now Christ has nothing to say about this, but lets things take their course, as reason teaches, how one is to divide property, to trade, etc. But he shows what a Christian ought to have, over and above all this, namely, these three things, that he allows things to be taken from him, either by violence or with the semblance of right; also, that he cheerfully gives, and also cheerfully lends.

Therefore, we must here again distinguish between secular law and the teaching of Christ. According to secular law you may properly use your possessions, trade with them, buy and sell; as we read of the holy patriarchs, that they dealt with money and property, like other people, just as it must indeed be if we will live among the people, nourish wife and children, etc. For this all belongs to such a life, so that the belly can claim its own, and it is just as necessary as eating and drinking.

But over and above this, Christ teaches you, that in all these things you should nevertheless be ready gladly to let things be taken from you, to do good, or to give, and also to suffer, if you can, and to endure violence, not alone with your property, but also with your life, as has been explained under the previous text; and all this especially for the sake of the Lord Christ, if one tries to get at you because of the gospel, so that in that case you are ready to give up not only your coat but your cloak also, not only property and honor, but also your very life. For in such a case there can be no doubt, and a different case, indeed, can not easily occur. For in other cases, which belong to worldly affairs and government, you have judges and law, if injustice or violence be done to you, that you can appeal to and find help. But if you cannot secure justice or protection, then you must suffer; just as those even must suffer who are not Christians.

But here we must see to it, that we do not give knaves and rogues a chance to take advantage of the doctrine and assert: The Christians must suffer in every way, therefore we may confidently encroach upon their property, take and steal it; and a Christian must submit to sit there with all that he has before ever), desperate scoundrel, so that everything is open before him, and one must give or lend to him as much as he wants, and not demand it again, etc.; as the wretched, renegade Emperor Julian made merry over this text, and took from the Christians whatever he wanted, saying that he wanted to pay them in their own coin. No, my dear fellow, that’s not the way. It is indeed true, that Christians are to be ready to endure all manner of suffering; but if you come before the judge, or fall into the hands of the hangman, then look out for what he will make you suffer. A Christian must expect to suffer what is done to him by you and every one else; but it is not his duty to allow free play for your caprice, if he can prevent it by an appeal to the law and by the help of the authorities.

And although the authorities may not be willing to protect him, or even may themselves act with violence, he is not on that account to ignore the treatment as if he sanctioned it.

So also here, although he ought to lend and give to every one that asks him; yet if he knows that he is a scoundrel, it is not his duty to give to him.

For Christ does not require me to give my own to every knave, and withhold it from my own and others, who need it, whom I am besides bound to help, and then myself be in want and a burden to others. For he does not say that we are to give and to lend to everybody, but to him who asks us, as the one who is in need, etc., not to the one who capriciously wants to force something from us, as those who already have enough, or who want to feed themselves without work by imposing on other people.

Therefore we ought to see to it and know what sort of people we may have in any place, who may be poor and without property, or who are not [in this condition], and not encourage every scamp or tramp who has no need and could very well provide for himself. For there is plenty of such trash now roaming about the country, who want to avail themselves of this teaching, and under its sanction revel upon the property of others, and squander everything, and so wander from one place to another. We ought to turn such fellows over to the constable, and let them be taught something else, that they must not deceive pious people with their crankiness.

St. Paul teaches this in 2 Corinthians 8:13, where he himself is asking for a contribution from the Corinthians for the poor Christians in the famine, so that it should not be given with the intention that the others should have ease and they should have trouble, that is, that they should have trouble and labor, and themselves suffer want, so that the others should be put in good humor by their gifts; and in 2 Thessalonians 3:6, he commands the Christians that they shall withdraw from such as walk unworthily; but each one is to work quietly, eat his own bread and not be a burden to others; and concludes that he who will not work shall also not eat. Therefore, he who can work shall know that this is God’s command, that he do something to provide for himself and not be burdensome to others. For there are still enough of those who need it, so that we besides have enough to lend and give, as the Scriptures say, Deuteronomy 15:11: The poor shall never cease out of the land. For we are, therefore, not to lend and give in such a way, that we fling our gifts away into the wind, and do not see to whom we give them; but we are first to open our eyes, who he is, whether he is petens, (as Christ says,) that is, whether he is in need, and is properly asking, or whether it is a deceiver or a scamp.

In this case you must act as a worldly person, so that you may be prudent as you are living among the people, and may know the poor, and see what kind of people you are dealing with, and to whom you should or should not give. If you then see that it is an honest seeker, open your hand and lend to him, if he can repay you again. But if he cannot, then bestow it upon him and square the account; as there are pious people who would gladly work and provide for themselves, with wife and children, and yet they cannot succeed, but now and then get into debt and trouble; for such every town should have its common treasury and alms, and church officers who should find out who these people are, and how they live, etc., so that one does not encourage lazy tramps or burden the community.