The Epistles of St. Peter and St. Jude Preached and Explained · Martin Luther
CHAPTER II.
V. 17. _Be respectful toward every man._ This is not a command, but a faithful admonition. We are each of us assuredly under obligation, although we are free; for this freedom does not extend to evil-doing, but merely to well-doing. Now we have repeatedly said, that every Christian, through faith, attains to all that Christ has Himself, and is, moreover, His brother. Therefore, as I give all honor to the Lord Christ, so also should I do toward my neighbor. This consists, not merely in outward behavior, that I should bow to him, and things of that sort, but much more: that inwardly in my heart I should highly regard him, as I also highly regard Christ. We are the temple of God; as St. Paul says, I. Cor. iii., for the spirit of God dwelleth in us. If now we bend the knee before a place of worship, or a picture of the holy cross, should we not do it far more before a living temple of God?[4] So St. Paul teaches us, also, in Romans xii., that each should esteem the other better than himself, so that each should place himself below the other, and give him the preference. The gifts of God are manifold and various, so that one is in a more exalted position than another; but no one knows who is most exalted in the sight of God, for he may easily raise hereafter to the highest place one who here occupies the meanest position. Therefore should every one, however high he be exalted, humble himself and honor his neighbor.
V. 17. _Love the brotherhood._ I have spoken above of the distinction which the Apostles make between love in general, and brotherly love. We are required even to love our enemies: this is common christian love. But brotherly love is, that we Christians should love one another as brethren, and communicate one to another, since we all alike have our blessings from God. This is the love which St. Peter here particularly requires. _Fear God; honor the King._ He says not that we are to have great regard of lords and kings, but still that we are to honor them, although they are heathen, as Christ also did, and those prophets who fell at the feet of the King of Babylon. But here perhaps you will say, "hence, you perceive, that we are to be obedient to the Pope and are to fall at his feet." Answer: Certainly, if the Pope attains to temporal power and conducts himself like another sovereign, we are to be obedient even to him, as when he speaks after this manner: "I forbid you wearing the cowl or tonsure; besides, on this day you are to fast, not that it is of any avail before God, nor is necessary to salvation, but because I, as a temporal ruler, require it." But in case he goes further, and says, "This, in God's place, I forbid your doing--this you are also to receive as though it came from God Himself, and are to observe it under pain of excommunication and deadly sin," then you are to say, "Pardon, my master, I will not do it."
To the power we are to be subject, and are to do what it bids, while it does not bind the conscience and only forbids in respect to outward things, even though it should proceed tyrannically towards us; for "if any one will take away thy coat, let him take thy cloak also." But if it invade the spiritual domain and constrain the conscience, over which God only must preside and rule, we certainly should not obey it, but rather even slip our neck out from under it. Temporal authority and government extend no further than to matters which are external and respect the body. But the Pope not only arrogates this to himself, but would seize upon the spiritual also; and yet he has nothing of it, for his commands have respect to nothing but clothing, food, canonries and prebends--a matter which belongs neither to civil nor spiritual control. For how is the world benefitted by these things? Besides, it is impious to make sins and good works to consist in such matters, where they do not belong; wherefore Christ cannot suffer it. But civil government he can well tolerate, since it does not encumber itself with the matters of sins and good works, and spiritual concerns, but has to do with other things,--as protecting and fortifying cities, building bridges, imposing taxes, gathering tribute, extending protection, guarding the land and the people, and punishing the evil-doers. Therefore, to such a prince, while he imposes no ordinance upon the conscience, a Christian may readily render obedience, and he does it unconstrainedly, since he is free of all things.
Therefore, whenever an emperor or a prince asks me what my faith is, I shall tell him, not because he commands it, but because I am under obligation to confess my faith publicly before every man. But in case he should go further, and command me that I should believe thus or so, then I shall tell him: "My good sir, do you attend to your civil government; you have no authority to intrude on God's domain, wherefore I certainly shall not obey you. You cannot yourself tolerate invasion into your sovereignty: if any one against your will passes the limits, you shoot him down with musketry. Do you imagine then that God will tolerate it, that you should thrust Him from His throne and seat yourself in His place?" St. Peter calls civil magistracy only a human ordinance. So that they (the magistracy) have no power to step into God's ordinances and to make laws against faith. But of this we have said enough. It follows now, further, in the Epistle: V. 18-20. _Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward. For this is thankworthy, when any one, for conscience toward God, endures grief, suffering wrongfully. For what praise is it, if ye endure buffeting for your faults? But if ye for well-doing suffer and endure, this is well-pleasing with God._
St. Peter has thus far taught us how we should be subject to the civil power, and give it honor. Wherefore we have stated how far its authority extends, that it may not arrogate to itself in matters which pertain to faith. This is said of magistracy in general, and is a doctrine for every one (to receive). But now he proceeds, and speaks of such power as does not extend itself over a community, but only over individuals. Here he first teaches how domestic servants should conduct themselves toward their masters, and this is the substance of it: Household servants are just as really Christians as any other class, if, like others, they have the word, faith, baptism, and all such blessings; so that, before God, they are just as great and high as others. But, as to their outward state and before the world, there is a difference, since they occupy a lower station, and must serve others. Wherefore, since they are called into this state by God, they should let it be their business to be subject to their masters, and have respect and esteem for them. Of this the prophet David gives a fine illustration, and shows how they are to serve, Ps. cxxiii.: "As the eyes of the servant to the hand of his master, and as the maiden looks to the hand of her mistress, so are our eyes directed to Thee."--That is, servants and maidens should perform with humility and care what the master or the mistress requires. This is the will of God, and therefore it should cheerfully be done. Of this you may be certain and assured, that it pleases God and is acceptable to Him, when you do this in faith. Wherefore, since these are the best works which you can do, you are not to run far after others. What your master or mistress commands you, that God Himself has commanded you. It is not a human command, although it is made by man. So that you are not to scruple as to the master you have, be he good or bad, kind, or irritable and froward; but think thus, let the master be as he will, I will serve him, and do it to honor God, since He requires it of me, and since my Master, Christ, became a servant for my sake.
This is the true doctrine which is ever to be urged, which now, alas! is buried in silence and is lost. But no one regards it except those who are Christians, for the Gospel preaches only to those who receive it. Wherefore, if you will be a child of God, purpose in your heart to render such service as Christ Himself bids you. As also St. Paul teaches, in Eph. vi., "Ye servants, be obedient to your masters that are upon earth, as to the Lord Christ; not with eye-service only, as men-pleasers, but as servants of Christ; that ye obey from the heart, for God's sake, with cheerfulness." Consider that ye serve the Lord, and not man. So, also, he says, in Col. iii., "For ye serve the Lord Christ." Ah! if the popes, monks and nuns were in such a state as this, how would they thank God and rejoice! For none of them can say, God has commanded me to celebrate mass, sing matins, pray the seven times, and the like,--for Scripture does not contain a word on the subject; so that if they are asked whether they are confident and assured that their state pleases God, then they say, No! But if you ask a little maid-servant why she scours the key or milks the cow, she can say, I know that the thing I do pleases God, for I have God's word and commandment. This is a great blessing, and a precious treasure of which no one is worthy. A prince should thank God for it, if he might do the same. It is true, he can do in his state what God requires,--namely, punish the wicked. But when, and how rarely, does it happen that he can discharge such a duty aright! But in this state it is all so ordered, that you may know that when you do what you are bidden, it pleases God.
God does not look to the work, how small it is; but to the heart that serves him in such little things. But in this it happens as in other matters: what God has commanded, no one performs; what men enact and God does not ordain, every one complies with. But, say you, "Ah! how is this? What if I have such a strange and irritable master as no one can thankfully serve, for many such may be found?" To this St. Peter answers, "Are you a Christian and desirous to please God, you are not to inquire as to that matter how strange and froward your master is, but ever direct your eyes to this, and observe what God bids you." So that you are to reason after this manner: "I will in this way serve my Master, Christ, who requires it of me that I be subject to this froward master." If God should command you to wash the devil's feet, or those of the merest wretch, you are to do it; and this work would be just as much a good work as the highest of all, when God calls you to it. Therefore you are to have no regard to the person, but only to what God requires; and in this case the least work is more to be preferred in God's sight, when rightly performed, than all the popes' and monks' works in one heap. But whomsoever this does not incite, that it is God's will, and is acceptable to Him, the work will be of no avail to him. Better than it is you cannot make it, worse than it is you cannot leave it. And therefore this is to be done _with all fear_, (as St. Peter says,) that it may be rightly proceeded with, since it is not the command of men, but of God.
V. 21-25. _For thereunto are ye called, since Christ also hath suffered for us, and left us an example, that ye should follow in His steps; who did no sin, and in His mouth was found no guile; who, when He was reviled reviled not again, when He suffered He threatened not, but committed it to Him that judgeth righteously; who Himself hath borne our sins in His own body on the tree, that we might be without sin and live to righteousness; by whose stripes ye are healed. For ye were as sheep going astray, but ye are now returned to the Shepherd and Bishop of your souls._ Thus it is, as we have said, that the servant should resolve in his heart and be induced cheerfully to do and suffer what is required of him, since his Master, Christ, has done so much for him. Hence they are to reason thus: since my Master has thus become my servant,--a thing to which He was not obliged,--and has given up body and life for me, why should not I serve Him in return? He was perfectly holy and without sin, yet has He so greatly humbled Himself, and has shed His blood for me, and has died that He might take away my sin. How then shall not I also endure somewhat if it pleases Him? Whoever reflects on this must be a stone if it does not move him; for when the Master goes forward and steps in the mire, the servant should cheerfully follow Him.
Therefore St. Peter says, _Hereunto are ye called._ Whereto? That ye should suffer wrongfully like Christ. As though he would say, If you will follow after Christ you must not dispute and complain greatly, though you are unjustly treated, but endure the same and count it for the best, since Christ has suffered all without guilt of His own. He did not even defend His integrity when He stood before the judges. So that you are to neglect this right, and only say, _Deo gratias_, for this am I called that I should endure injustice; for what should I complain of when my master did not complain? And here St. Peter has quoted some words from the prophet Isaiah,--namely, these, Chap. liii.: "Who did no sin, neither was deceit found in His mouth," also, "by whose stripes ye are healed." Christ was so pure that not an evil word was ever on His tongue. He deserved that all should fall at His feet, and bear Him in their hands. Although He had power and the right to avenge Himself, he yet permitted Himself to be derided, insulted, reviled, and besides all, put to death, and never opened His mouth. Why then should you not endure it also, when you are nothing but sin? You ought to praise and thank God that you are counted worthy of this,--that you should be like Christ; and not murmur nor be impatient though you be made to suffer, since the Master did not revile nor threaten in return, but even prayed for his enemies.
V. 25. _Ye were like sheep going astray, but ye are now returned to the Shepherd and Bishop of your Souls._ This, however, is a passage from the prophet Isaiah, who speaks after this manner: "We have all gone astray like sheep, and every one has gone in his own way." But now have we obtained a Shepherd, says St. Peter. The Son of God has come for our sake, that He might be our Shepherd and Bishop; He gives us His Spirit, feeds us, and leads us by His word, so that we now know how we are helped. Therefore, when you confess that through Him your sins have been taken away, then you become His sheep, and He becomes your herdsman. Just as He is thy Bishop, so art thou His Soul. This is, then, the comfort which all Christians have. Thus we have two chapters in this Epistle, wherein St. Peter has in the first place taught the true faith, then the true works of love, and has spoken of two kinds of works. First, what we all generally should practice toward civil government, then how domestics should conduct themselves toward their masters. And what St. Peter says here of servants, extends, also, to some other persons,--namely, artizans, day-laborers, and all kinds of hired servants. Now he goes on to teach us further, how husband and wife should conduct themselves toward one another in a christian manner.
Ideas discussed in this chapter
Text from Project Gutenberg, public domain in the United States.