第五条诫

批注：路德将属灵的治理权柄以及属世的治理权柄两者区分，我们通常将此称为“两个国度的教义”。上帝在教会中藉着祂的施恩具，就是圣道与圣礼的事工看顾我们。在家中，祂则藉着我们的父母来照顾我们。在世上，祂就透过属世的公民制度来关顾我们。上帝赐给属世公民政府权柄来惩罚罪犯，在必要时，可对这些罪犯处以死刑。至于这一条诫命的属灵意义则是：我们不可用我们的心思意念、我们的言语，或是用我们的双手“杀死”我们的邻舍。因为没有人有权利，可以运用个人的权柄谋杀另一人。惟有上帝有权取走人的生命，祂将这权柄赋予了公民制度中的管理者。所以基督徒本着正直的良心，在合法的政府职权之下，可以发动战争、惩罚罪犯并将之处以死刑。路德接着解释：犯第五条诫，不仅只是违背诫命的要求，当我们不能保护我们的邻舍时，也是犯了这条诫命。为了解释这条诫命，路德以登山宝训为例，特别用马太福音5章46-47节加以诠释。

179你不可谋杀。

180现在我们已教导了属灵与属世的治理，也就是上帝权与父母权，和对他们的顺服。不过，现在我们要从我们的家庭走向我们的邻舍中，学习如何与他人相处，也就是学习该如何对待他的邻舍。181因此，这条诫命不直接涉及上帝与政府，然而这诫命并未废止上帝与政府所拥有夺取性命的权力。为了惩罚做坏事的人，上帝已经将祂的权柄委派给属世政府，而不是给父母。在古时，我们从摩西那儿所读到，父母有责任将他们作恶多端的儿女带到政府面前接受制裁，甚至判处他们死刑〔申命记21：18-21〕。所以，这条诫命所禁止的，是针对个人与其他人之间的关系，而非针对政府。

182实际上，这条诫命非常容易了解，而且常常被提到，因为每一年我们都会听到马太福音5章20-26节的经文。在这段经文中，基督亲自解释并将这条诫命作了一个总结。基督说：我们不可杀人，无论是用手、心、口、言语、暗号、手势、找帮凶、或是唆使等形式杀人，都不被允许。因此，这条诫命禁止每一个人发怒，除了之前我们所提到的那些被委派执行上帝职责的代表，即父母与政府。由于有些人违反了这条与其他诫命，所以，上帝与那些代表上帝位分的人，发怒、训斥与惩罚他们是适当的〔罗马书13：4〕。

183设立这条诫命的原因及必要性，是上帝清楚知道这世界充满了罪恶〔加拉太书1：4〕，并且在今生有太多的不幸发生在我们的周遭。所以，祂在良善的人们与恶人之间设立了这一条以及其他的诫命。不过，就像所有的诫命都会遭受破坏攻击，这条诫命也不例外。我们是住在许多会伤害我们的人当中，所以我们有充分的理由敌视他们。

184例如：当你的邻居见到你从上帝那儿领受比他还好的屋宇与住家，拥有比他还大的家族与许多肥田，更多的土地与财富时，他就不会有好心情，他忌妒你，而且还会向他人说你的坏话。所以因着魔鬼的鼓动，你面临许多见不得你拥有物质或属灵好处的敌人。当我们遇到这样的人时，我们的心就想怒吼和流血报复。于是，咒诅生发，最终苦难与谋杀临到。185在这条诫命中，上帝就像一位慈父，在这些事情发生之前，就先插手和介入，并盼望能解决这些争端，不致有任何的不幸发生，不会有人毁灭他人。简单的说，祂以此方式保护和解救每个人，维护每个人的平安，以对抗一些人的罪行与暴力；祂也在我们的邻舍四周立此诫命为城墙、堡垒与避难所，使我们不致伤害或损及我们邻舍的身体。

186这条诫命有一个目标，就是：即使你的邻舍全然罪有应得，任何人不得因他的邪恶作为而伤害他。因为不仅谋杀是被禁止的，就连一切可能生发杀人的肇因也都该禁止。因为尽管有许多人并未真的杀人，但是他们咒诅并在隐密处祈求某人短寿，盼望那人因此毙命。187这种冲动是人的本性。事实上没有人愿意被他人伤害，因此，上帝要把我们内心怨恨邻舍的根源除去。祂要我们习于遵守这条诫命，且常以此诫命反省自己，如同对着镜子看自己一样〔雅各书1：23-25〕，看重上帝的旨意，诚心信靠与呼求祂的名，将我们自己遭受的不幸全然交托给祂。如此，就任凭我们的敌人声嘶力竭地咆哮与狂怒，随性而为。而我们却学着平复我们的心情，特别是对那些使我们忿怒的敌人，学习以忍耐和温柔的心对待他们。

188所以，“不可杀人”的意思，总结起来就是要给所有单纯的人谨记在心〔申命记6：7〕：首先，我们绝不可用我们的手或是行为伤害任何人，也不可用我们的舌头教唆或是策动任何伤人的事。此外，我们也不可使用或是同意，使他人受到伤害的任何方法或手段。最后，我们的心绝不可对任何人存有邪念，或是在怒中憎恨人，盼望他人受到伤害。那么，当你面对他人时，特别是那些希望你受伤，或想要加害于你的人，你将无可指责。因为对想要你好又善待你的人行恶，不是人的作为，而是属魔鬼的作为。

189第二，并不只是对邻舍行恶的人才违反此诫命。应该对邻舍行善，人应该预防或是阻止邪恶，保护以及搭救他的邻舍，使他不致受到伤损，若人不如此行〔雅各书2：15-16〕，也违背了这诫命。190所以，倘若你能给赤身露体者衣服穿而不给，却将他赶走，你就是使他冻死的人。倘若你看到有人挨饿而不给他食物吃，你就是使他饿死的人。同样的，倘若你看到任何无辜者被判死刑或是遭受类似的不幸，你有办法却见死不救，你就是杀害他的人。就算你为自己找借口，推脱没有提供任何支持、劝告或是援助而致使他遭害，也是枉然。因为你已拒绝爱他，又剥夺他获救的权益。

191凡是看到有人遭受不幸以及身体与性命处在危险中，却不给予任何忠告与协助的人，上帝很公正地称这些人为“凶手”。祂必要在末日对他们宣判最可怕的刑罚，正如基督自己曾说过的一样：“我饿了，你们没有给我吃；渴了，你们没有给我喝；我流浪在外，你们没有留我住；我赤身露体，你们没有给我穿；我病了，我在监狱里，你们没有来看顾我。”（马太福音25：42-43）这就是说：你眼睁睁地看着我与那些属我的人因饥饿、干渴和寒冷而死，又允许野兽将我们撕得粉碎，或是把我们留在监狱中直到衰败为止，亦或使我们在痛苦中灭亡。192所以除了谴责这种人是凶手和嗜血猎犬之外，还能怎么办呢？因为对你而言，虽然你没有亲自对某人做出这些伤害，但是你却让他在不幸当中殒落和死亡。这就好比当我看到有人在深海中迷失挣扎，或是陷入火海里，我大可伸手将他拉上来救他一命，但是我却拒绝这么做。如此，甚至在世人来看，我会是个什么样的人？不就是个凶手和罪犯吗？

193因此，上帝最终的目的是要我们不让任何人受到伤害，却要善待和爱他们。194正如我们先前所说的，这条诫命是特别针对我们的敌人而言。因为善待自己的朋友只是一般外邦人的美德，如同基督在马太福音5章46节所表示的一样。

195在此，上帝藉着祂的道再一次地勉励与教导我们：要行出真正崇高的善事，例如温柔、忍耐等；简言之，就是要爱敌人，并仁慈对待他们〔加拉太书5：22-23〕。祂会不断提醒我们要思想第一条诫命—祂是我们的上帝，这意味着祂会帮助、支持与保护我们，藉以消灭我们里面的报复欲。

196所以，我们应当常常操练与教导这事，那么我们就会忙于多行善事。197但是这不会是修士所愿听的道，因为这会大大地贬损他们的宗教情操，也有碍卡督新派修士所标榜的圣洁，甚至还会被认为是阻止他们做善工，以及造成修道院荒凉的原因。事实上，一般的基督徒生活和修道院生活应被视为同等可敬，甚或要比修道院生活更值得尊敬。而且每个人都可以看得出来，卡督新派修士是如何以虚假和伪善的圣洁来欺瞒世人〔马太福音23：27〕，因为他们已经将这条与其他的诫命都抛到九霄云外。此外，他们视这些诫命为多余的，好像它们不是诫命，仅只是“福音劝谕”而已。同时，他们还无耻地夸称他们的伪善呼召与善工才是最完美的生活方式。然而他们这么做，只是想要过一种舒适与轻松的生活，不须背负十字架和操练忍耐。也是因为这原因，修道院生活制度产生了，这样他们就不致受到任何人的指责，亦无须对任何人行善。198不过，现在我们已知道，这条诫命所要求的善行，才是真正圣洁且敬虔的善行，必会使上帝与众天使在这当中同享喜乐。与这些善行相比，所有属人的圣洁不过是散发恶臭的秽物〔以赛亚书64：6〕。再者，属人的圣洁毫无价值，只会招致忿怒与咒诅。

5th Commandment

179 Thou shalt not kill.

180 We have now completed both the spiritual and the temporal government, that is, the divine and the paternal authority and obedience. But here now we go forth from our house among our neighbors to learn how we should live with one another, every one himself toward his neighbor.

181 Therefore God and government are not included in this commandment, nor is the power to kill, which they have, taken away. For God has delegated His authority to punish evil-doers to the government instead of parents, who aforetime (as we read in Moses) were required to bring their own children to judgment and sentence them to death. Therefore, what is here forbidden is forbidden to the individual in his relation to any one else, and not to the government.

182 Now this commandment is easy enough, and has been often treated, because we hear it annually in the Gospel of St. Matthew 5:21ff, where Christ Himself explains and sums it up, namely, that we must not kill, neither with hand, heart, mouth, signs, gestures, help, nor counsel. Therefore it is here forbidden to every one to be angry, except those (as we said) who are in the place of God, that is, parents and the government. For it is proper for God and for every one who is in a divine estate to be angry, to reprove and punish, namely, on account of those very persons who transgress this and the other commandments.

183 But the cause and need of this commandment is that God well knows that the world is evil, and that this life has much unhappiness; therefore He has placed this and the other commandments between the good and the evil. Now, as there are many assaults upon all commandments, so it happens also in this commandment that we must live among many people who do us harm, so that we have cause to be hostile to them.

184 As when your neighbor sees that you have a better house and home [a larger family and more fertile fields], greater possessions and fortune from God than he, he is sulky, envies you, and speaks no good of you.

185 Thus by the devil’s incitement you will get many enemies who cannot bear to see you have any good, either bodily or spiritual. When we see such people, our hearts, in turn, would rage and bleed and take vengeance. Then there arise cursing and blows, from which follow finally misery and murder. Here, now, God like a kind father steps in ahead of us, interposes and wishes to have the quarrel settled, that no misfortune come of it, nor one destroy another. And briefly, He would hereby protect, set free, and keep in peace every one against the crime and violence of every one else; and would have this commandment placed as a wall, fortress, and refuge about our neighbor, that we do him no hurt nor harm in his body.

186 Thus this commandment aims at this, that no one offend his neighbor on account of any evil deed, even though he have fully deserved it. For where murder is forbidden, all cause also is forbidden whence murder may originate. For many a one, although he does not kill, yet curses and utters a wish, which would stop a person from running far if it were to strike him in the neck [makes imprecations, which if fulfilled with respect to any one, he would not live long].

187 Now, since this inheres in every one by nature and it is a common practise that no one is willing to suffer at the hands of another, God wishes to remove the root and source by which the heart is embittered against our neighbor, and to accustom us ever to keep in view this commandment, always to contemplate ourselves in it as in a mirror, to regard the will of God, and with hearty confidence and invocation of His name to commit to Him the wrong which we suffer. Thus we shall suffer our enemies to rage and be angry, doing what they can, and we learn to calm our wrath, and to have a patient, gentle heart, especially toward those who give us cause to be angry, that is, our enemies.

188 Therefore the entire sum of what it means not to kill is to be impressed most explicitly upon the simple-minded. In the first place, that we harm no one, first, with our hand or by deed. Then, that we do not employ our tongue to instigate or counsel thereto. Further, that we neither use nor assent to any kind of means or methods whereby any one may be injured. And finally, that the heart be not ill disposed toward any one, nor from anger and hatred wish him ill, so that body and soul may be innocent in regard to every one, but especially those who wish you evil or inflict such upon you. For to do evil to one who wishes and does you good is not human, but diabolical.

189 Secondly, under this commandment not only he is guilty who does evil to his neighbor, but he also who can do him good, prevent, resist evil, defend and save him, so that no bodily harm or hurt happen to him, and yet does not do it.

190 If, therefore, you send away one that is naked when you could clothe him, you have caused him to freeze to death; if you see one suffer hunger and do not give him food, you have caused him to starve. So also, if you see any one innocently sentenced to death or in like distress, and do not save him, although you know ways and means to do so, you have killed him. And it will not avail you to make the pretext that you did not afford any help, counsel, or aid thereto, for you have withheld your love from him and deprived him of the benefit whereby his life would have been saved.

191 Therefore God also rightly calls all those murderers who do not afford counsel and help in distress and danger of body and life, and will pass a most terrible sentence upon them in the last day, as Christ Himself has announced when He shall say, Matt. 25:42f : I was an hungred, and ye gave Me no meat; I was thirsty, and ye gave Me no drink; I was a stranger, and ye took Me not in; naked, and ye clothed Me not; sick and in prison, and ye visited Me not. That is: You would have suffered Me and Mine to die of hunger, thirst, and cold, would have suffered the wild beasts to tear us to pieces, or left us to rot in prison or perish in distress. What else is that but to reproach them

192 as murderers and bloodhounds? For although you have not actually done all this, you have nevertheless, so far as you were concerned, suffered him to pine and perish in misfortune.

It is just as if I saw some one navigating and laboring in deep water [and struggling against adverse winds] or one fallen into fire, and could extend to him the hand to pull him out and save him, and yet refused to do it. What else would I appear, even in the eyes of the world, than as a murderer and a criminal?

193 Therefore it is God’s ultimate purpose that we suffer harm to befall no man, but show him all good and love;

194 and, as we have said, it is specially directed toward those who are our enemies. For to do good to our friends is but an ordinary heathen virtue, as Christ says Matt. 5:46.

195 Here we have again the Word of God whereby He would encourage and urge us to true noble and sublime works, as gentleness, patience, and, in short, love and kindness to our enemies, and would ever remind us to reflect upon the First Commandment, that He is our God, that is, that He will help, assist, and protect us, in order that He may thus quench the desire of revenge in us.

196 This we ought to practise and inculcate, and we would have our hands full doing good works.

197 But this would not be preaching for monks; it would greatly detract from the religious estate, and infringe upon the sanctity of Carthusians, and would even be regarded as forbidding good works and clearing the convents. For in this wise the ordinary state of Christians would be considered just as worthy, and even worthier, and everybody would see how they mock and delude the world with a false, hypocritical show of holiness, because they have given this and other commandments to the winds, and have esteemed them unnecessary, as though they were not commandments, but mere counsels; and have at the same time shamelessly proclaimed and boasted their hypocritical estate and works as the most perfect life, in order that they might lead a pleasant, easy life, without the cross and without patience, for which reason, too, they have resorted to the cloisters, so that they might not be obliged to suffer any wrong from any one or to do him any good.

198 But know now that these are the true, holy, and godly works, in which, with all the angels, He rejoices, in comparison with which all human holiness is but stench and filth, and, besides, deserves nothing but wrath and damnation.