The Epistles of St. Peter and St. Jude Preached and Explained · Martin Luther
CHAPTER III.
V. 1-6. _Likewise ye wives be in subjection to your own husbands, so that they who do not obey the word may be won without the word, through the conduct of their wives, when they see your chaste conversation coupled with fear. Whose adorning is not outward, in the braiding of the hair, and the wearing of gold, or the putting on of apparel, but the hidden man of the heart, in that which is incorruptible, a meek and quiet spirit, which is, in the sight of God, of great price. For thus also did the holy women of old adorn themselves, who hoped in God and were subject to their husbands. As Sarah was obedient to Abraham and called him master, whose daughters ye are, if ye do well, and fear not of any terror._ Here St. Peter speaks especially of wives, who at that time had heathen and unbelieving husbands. And on the other hand, he speaks of believing husbands who had heathen wives; for it often occurred while the Apostles preached the Gospel among the heathen, that one was a Christian and the other not. If it _then_ was commanded that the wife should be subject to the husband, how much more must it be so ordered now. Therefore it is the woman's duty, St. Peter would say, to be subject to her husband, although he is a heathen and unbeliever; and he gives the reason why this should be so.
V. 1, 2. _So that even they who believe not on the word, may be won without the word, through their wives' conduct, when they see your chaste conversation coupled with fear._ That is, when a man sees that his wife proceeds and conducts herself with such propriety, then he is drawn toward obedience, and holds the state of a Christian to be one that is truly blessed. And although it is not directed to women to preach, yet should they so conduct themselves in their demeanor and conversation that they may thereby attract their husbands toward obedience:--as we read of the mother of St. Augustine, who converted her husband, who had been a heathen, before his death, and so afterward her son Augustine. Still it is an external thing, which, as it is not to be performed in order to our justification for obedience, does not save you, for you may perhaps find an obedient wife who is yet unbelieving, but you should do it for this reason, that you may thereby benefit your husband. For thus has God ordained (Gen. iii.) when He says to the woman, "thou shalt submit thyself to thy husband, and he shall be thy master," which is also the punishment which he has imposed on the woman. But such is (I say) the outward conduct--that which belongs to the body, not to the spirit.
But this is a great thing, to know what works we should do to please God. By this rule are we to run, just as we see that the world runs, by the rule that it has falsely devised. It is a high, noble blessing which a wife may have when she so conducts herself as to be subject to her husband, inasmuch as she is saved, and her works please God; what can be a happier experience? Therefore whoever wishes to be a christian wife is to reason after this manner: I will not pay regard as to what sort of a husband I have, whether he be a heathen or a Jew, righteous or wicked; but to this I will pay regard, to the fact that God has placed me in the marriage state, and I will be subject and obedient to my husband. Then all her works are precious if she stands in such obedience. But where the influence of attraction is not employed, nothing else will avail:--for you never will succeed by blows in making a wife pious and submissive. If you strike one devil out you will strike two devils in, as they say. Oh! if people who are in the marriage state knew this, how uprightly would they walk; but no one does cheerfully what God has commanded, but all run after that which men have invented. This command God has wished to be so carefully observed, that he authorized husbands to make void the vows which their wives made if they were displeasing to them, as we read in Num. xxx., so that all might go on peacefully and quietly at home. This is one point. Now the Apostle directs further how a woman should conduct herself toward other people.
V. 3, 4. _Whose adorning, let it not be outward, in braiding of the hair, and wearing of gold, and putting on of apparel, but of the hidden man of the heart, in that which is incorruptible, a meek and quiet spirit, which in God's sight is precious._ This treasure, which is internal, should be possessed not only by the wife, but by the husband. But here possibly some one might ask whether that which St. Peter here says of ornament is commanded or not. We read of Esther, that she wore a golden crown and precious ornaments, decking herself as a queen. So also of Judith. But near by it is recorded, that she despised the ornament and wore it from necessity. So that we say this much, that a woman should be so disposed as not to care for this adorning; yet, inasmuch as people convinced on the subject of ornament, cease not from the use of it, such is their habit and nature,--a christian wife should despise it. But if the husband requires it, or there is a reasonable cause for her adorning herself, it may well be done. But in such a way should she be adorned, as St. Peter here says, as to be inwardly attired in a meek and quiet spirit. You are vainly enough adorned when you are adorned for your husband; Christ will not suffer it that you should be adorned to please others, and that you should be called a vain harlot. Therefore you are to see to it, that you wear about in your heart the hidden treasure and precious adorning, in that which is incorruptible, as St. Peter says, and lead a pure, merciful, temperate life.[1]
It is good evidence that there is not much of the spirit there, where so much is expended on ornaments, but this will be trodden under foot where faith and the spirit are present, and these will say, like Queen Esther, "Lord, thou knowest that I regard with aversion the crown which I wear on my head, and that I am compelled thus to adorn myself. If this was not required to be done of me out of love to my king, I would much rather trample it under foot." Where the wife is of such a disposition, she will so much the more please her husband. Therefore they are to take this into consideration (says St. Peter), that they adorn the inward man, where there is to be a quiet spirit, one that cannot be ruffled; not only that they do not run into excess, so that they may be kept from confusion and shame, but, his meaning is, that they should beware that the soul remain unruffled, and in the true faith, and that this be not forsaken. Thus is derived a heart such as does not break forth and busy itself as to how it shall appear before the world. Such a heart is a precious thing in the sight of God.
V. 6. _Whose daughters ye are, if ye do well and stand in fear of no terror._ What does he mean by that? This is what he means. It is usually the nature of women to be troubled and frightened about everything, since they are so much occupied with charms and superstition, while one teaches the other, that it is not to be told what illusions they have. This should not be the case with a christian woman, but she should go forward securely, yet not be so superstitious, and run about here and there--pronounce here a blessing, there a blessing--inasmuch as it concerns her to let God direct; and she is to remember it cannot go ill with her, for as long as she knows her condition, that her state is pleasing to God, what will she then have to fear? Though your child die, though you are sick, it is well if it pleases God; if you are in a state which pleases God, what better can you desire? This, then, is what is preached to wives. Now follows the duty of husbands: V. 7. _Likewise, ye husbands, dwell with them according to reason, giving honor to the wife as to the weaker vessel, and as being heirs together of the grace of life, that your prayers be not hindered._
The woman is also God's instrument or vessel, he says, for God uses her to this end, that she may bear children, give them birth and nourishment, and watch over them, and rule the household. Such work is the wife to do. So that she is God's instrument and vessel, which He has created and instructed to this end. For this reason is the husband to respect his wife. Therefore, St. Peter says, Ye husbands, dwell with your wives according to reason, not that ye are to rule over them with a headstrong will. They are, indeed, to obey the law of the husband; what he bids and commands, that is to be done; but he is also to see to it that he walks soberly and according to reason with his wife, so as to give her that respect and honor which belongs to her as God's weaker vessel.
The husband is also God's instrument, but he is stronger, while the wife is weaker bodily, as well as timid and more easily dispirited; therefore, you are so to conduct and walk in respect to her, that she may be able to bear it. You must proceed in this case just as with other instruments wherewith you labor; just as when you would have a good sickle, you must not hack upon the stone with it. On this subject no rule can be laid down. God leaves the matter to each individually, that he shall treat his wife in accordance with reason, according to the circumstances of each woman: for you are not to use the authority which you have, according to your own will, for you are her husband for this very purpose, that you may help to guide and support her,--not that you should destroy her. Hence none can lay you down a rule with exact limitations; you must understand yourself how you are to proceed in accordance with reason. Thus we have now heard in regard to husbands, also, what good works those who please God are to perform,--namely, that they dwell with their wives, endear themselves to them, and walk soberly with them. Things cannot always go on as you would be glad to have them. Therefore do you see to it that you act like a husband, and have so much the more discretion, when it is lacking in the wife, while you are to connive at some matters, tolerate and pardon some things,[2] and give to the wife, also, her honor.
This _honor_ has been explained, I hardly know how. Some have interpreted it thus: that the husband should procure food, drink, and clothing for the wife, and should nourish her. Some have referred it to marriage duties. I hold this to be the meaning, as I have said, that the husband should treat the wife as consists with her being a Christian, and a vessel or instrument of God. And thus they are both to conduct: the wife is to hold the husband in honor, and on the other hand also the husband is to give to the wife her honor. If matters were thus directed, they would go on harmoniously, in peace and love. Yet where this course is wanting, there will be more disgust in the marriage state. Hence it comes to pass, when man and wife take one another from nothing but lust, and imagine they will have happiness and the gratification of appetite, that they experience mere heart-anguish. But if you have a regard to God's work and will, then may you live christianly in marriage,--not like the heathen, who know not what God requires. _As heirs together of the grace of life._ The husband is not to dwell on this, that the wife is weak and fragile, but on this, that she also is baptized, and has the same that he has,--all blessings in Christ. For inwardly we are all alike, and there is no difference between man and woman, but as to the outward condition, it is God's pleasure that the husband rule, and the wife be subject to him.
_That your prayers be not hindered._ What does St. Peter mean by that? This is his meaning; if you do not act in accordance with reason, but will find fault, and murmur, and proceed arbitrarily, and in this give occasion for error, so that neither can overlook another's fault, and take all for the best, then will you be unable to pray, and say, "Father, forgive us our sins as we forgive." By prayer we are to strive against the devil, therefore we must be subject one to another. These are the truly precious good works which we are to do. If this is preached and understood, we shall all have our homes full of good deeds.--Thus we have heard how a Christian should conduct himself in all varieties of condition, but especially in his relations to others. It follows now, further, how we all, in common one with another, should lead, as to our outward condition, a christian life. V. 8-12. _Finally, be ye all like-minded, have compassion one of another, be compassionate, affectionate as brethren, heartily kind, courteous. Render not evil for evil, or railing for railing, but on the contrary, blessing; and know, that ye are hereunto called, that ye should inherit the blessing. For whoso loveth life and would see prosperity, let him refrain his tongue, that it speak not evil, and his lips that they bear no guile. Turn thyself from evil and do good, seek out peace and pursue it. For the eyes of the Lord behold the righteous, and His ears are open to their prayer, but the face of the Lord is against them that do evil._
All this is said only to this end, that we should have mutual love one to another. For here that which the Scripture sometimes expresses in few words, is much enlarged upon. St. Peter would say, the _summa summarum_ as to how you are to treat one another in your outward conduct is, that ye be like-minded. This matter the Apostles Peter and Paul often bring forward, and this much is said, that we all should have one mind, one spirit, one thought; what seems to one right and good, let this also seem to another right and good. It is an important, note-worthy matter, that should be well understood; St. Paul has spoken much particularly upon it. We cannot all of us do the same kind of work, but every one must labor each for himself,--a husband in a different sphere from the wife, a servant in a different sphere from the master, and so throughout. And it is a foolish thing to preach that we should all do one work, as those senseless preachers have done who preach the legends of the saints,--that _these_ saints have done _that_ work, _those_, another, and then insist and say we should do the same.
But this is what should be taught, that there should be a single aim and many employments, one heart and many hands: all should not follow one business, but every one should attend to his own; otherwise there will not remain unity of aim and heart. As to what is external, it must be permitted to remain of a manifold character, so that every one abide in that which has been committed to him, and the work that he has in hand. This is a true doctrine, and it is exceedingly necessary that it should be well understood; for the devil expends his care particularly on this, and has brought things into such a state, that judgment is passed on the employment, and every one thinks that his own should be counted better than another's; hence it has come to pass, that men are so disunited one with another, monks against priests, one Order against another, for every one has wished to do the best work: thus they must satisfy themselves, and they have given themselves up to the Order, and think this Order is better than that. There is that of the Augustines against that of the Preaching Monks, that of the Carthusians against the Barefooted Friars, and nowhere is there greater want of unanimity than among the Orders.
But if it has been taught that, in the sight of God, no employment is better than another, but that through faith all are alike,--then will all hearts remain united, and we are all alike mutually disposed, and shall also say,--the Order, or the mode of life which the bishop leads, is in God's sight no more accounted of than that which a poor man leads; the mode of life which the nun leads is no better than that which a married woman leads; and the same in respect to all varieties of condition. But this they will not hear to, but every one maintains his own for the best, and says, Ah! how much better and more important is my state, in the Order, than the state of a common man. Thus to have one aim is, that every one should regard his own employment like the others, and that the condition of the married woman is just as good as that of the virgin, as all are indeed alike in the sight of God, who judges according to the heart and faith, not by the person or according to the works; so that we, also, are to judge as God judges, and then are we of one mind, and unanimity remains in the world, and hearts remain unestranged, so that there is no deriding on account of the external condition; all this I hold to be excellent, and am well satisfied with every man's employment, whatever it be, if it only be not sinful in itself.
Of this St. Paul also speaks, 2 Cor. xi., "I fear lest as the serpent beguiled Eve, so your minds should be corrupted from the simplicity that is in Christ Jesus,"--that is, lest the devil so beguile you, and pervert and divide that simplicity of aim which you have. So, Phil. iv., "The peace of God, which passeth all understanding, keep your hearts and minds through Jesus Christ." Why does the Apostle lay so much stress on the aim of the mind? Because it all consists in this, that when I am brought to cherish a false aim, everything is already lost; as in case I am a monk, and have adopted such a view as that my works are of more worth in the sight of God than others, and say, "God be thanked that I have become a monk; my state is now far preferable to the common one of marriage:" in which case, from such a view there must spring a proud spirit, and it cannot fail that I should count myself more righteous than another, and should despise other people while I deceive myself. For a married woman, if she abides in faith, is better in the sight of God than I am with the Order I belong to. So that when this is understood, that faith brings with it all that a Christian ought to have, we all of us have one aim and view, and there is no difference among works.
Wherefore we are thus to understand this passage of St. Peter, that he means the aim of the soul,--not that which refers to outward matters,--and an internal view or plan which aspires to those things that are esteemed with God; so that both the doctrine and the life be one, and I hold that for excellent which you hold as excellent,--and again, that is well-pleasing to you which is well-pleasing to me, as I have said. This sense of things is possessed by Christians, and to this view we should hold fast, that it may not be perverted, as St. Paul says; for when the devil has corrupted it, he has forced the castle of true purity, and all then is lost. V. 8. _Be ye compassionate, affectionate as brethren, heartily kind, courteous._ To be compassionate is, that one should make himself a sharer with another, and have a heart to feel his neighbor's necessity. When misfortune overtakes him you are not to think,--Ah! it is right, it is no more than he should have, he has well deserved it. Where there is love, it identifies itself with its neighbor; and when it goes ill with him, the heart feels it as though it were its own experience. But to be brotherly (affectionate as brethren) is this much, that one should regard another as his own brother. This certainly may be easily understood, for nature itself teaches it; by which you see what those that are truly brothers are, that they are united more heartily together than any friends even. So ought we, as Christians, to act; for we are all brethren by baptism,--so that after baptism even father and mother are brother and sister, for I have the same blessing and inheritance that they have from Christ, through faith.
_Heartily kind,--Viscerosi._ This word I cannot explain except by giving an illustration. Observe how a mother or a father act toward their child,--as when a mother sees her child enduring anguish, her whole inward being is moved, and her heart within her body; whence is derived that mode of speech that occurs in many places in Scripture. Of this we have an example in I. Kings iii., where two women contended before King Solomon for a child, and each claimed the child. And when the king would discover which was the real mother of the child, he must appeal to nature, whereby he detects it; and he said to the two women, You say that the child is yours, while you say also that it is yours: well, then, bring hither a sword and divide the child into two parts, and give one part to this woman, and another to that. Thus he attained knowledge as to which was the real mother; and the text tells us that she was inwardly affected with anxiety for the child, and said, No! no! rather give the child whole to this woman, and let it live. Then the king pronounced his decision and said, That is the true mother; take the child and give it to her. Hence you may understand what this word _heartily_ means.
This is what St. Peter would say: that we should conduct ourselves toward one another like those that are truly friends by blood, as with them the whole heart is moved, the life, the pulse, and all the powers; so here, also, the course should be heartily kind, and motherly, and the heart should be thoroughly penetrated. Such a disposition should one christian man bear towards another. But the standard is indeed set high; few will be found who bear such a hearty love to their neighbor,--as when it is seen that a necessity is imposed that they should have an affection like that which a mother has for a child,--such that it presses through the heart and through every vein. Hence you see what the monks' and nuns' state of life is; how far it is removed from such hearty love: if all they have were to be smelted together in one man, not one drop of such christian love as this would be found in it. Wherefore let us look to ourselves and be jealous over ourselves, whether we can find in ourselves such a kind of love. This is a short lesson and quick spoken, but it goes deep and spreads itself wide.
Ideas discussed in this chapter
Text from Project Gutenberg, public domain in the United States.