The Epistles of St. Peter and St. Jude Preached and Explained · Martin Luther
CHAPTER III.
_Courteous_, is, that we lead outwardly a gentle, pleasing, lovely behaviour,--not merely that we should sympathize one with another, as a father and mother for their child, but also that we should walk in love and gentleness one with another.[4] There are some men rough and knotty, like a tree full of knots,--so uncivil, that no one will readily have anything to do with them. Hence it happens that they are usually full of suspicion, and become soon angry; with whom none of their own choice are familiar. But there are gentle people, who interpret all for the best, and are not suspicious; do not permit themselves to be soon irritated; can at least understand something as well meant; such persons as are called _Candidos_. This virtue St. Paul names [Greek: chrestotes], as it is often praised by him.
Now consider the Gospel, which portrays the Lord Christ so distinctly, that we may trace this virtue especially in Him: now the Pharisees assault Him, and now again, others, that they might take Him,--yet He does not suffer Himself to become enraged. And although the Apostles often stumble, and act a foolish part here and there, He nowhere assails them with angry words, but is ever courteous, and attracts them toward Himself, so that they remained with Him cheerfully and heartily, and walked with Him. This likewise we see among kind friends and societies on earth, wherever there are two or three good friends, who have a good understanding one with another: though one acts a foolish part, the other can readily pardon him. There is represented in some measure that which St. Peter here intends, although it is not perfectly set forth, for this courteousness is to be considered obligatory upon every one individually. Hence you see the true nature of love, and how excellent a people Christians should be. The angels in heaven live with one another thus, and so should it also, in justice, be on earth; but rarely does it take place.
As St. Peter has already said, that the man servant and the maid servant, the husband and wife, should so conduct themselves that each should attend to that business of his own which he is to discharge, so would He have us all do generally, one with another. Therefore, if you would be certain and assured that you are doing an excellent deed, that is pleasing to God, set yourself in God's name in opposition to whatever has been preached in the devil's name, whereby the world walks and seeks to merit heaven. For how can you be better assured that you are acceptable with God, than when you observe, as he here says, the works which a man should do, the conduct which every one should lead, that he be compassionate, brotherly affectionate, heartily kind, courteous? In this he says nothing of those fool-works whereof we have been taught; says not, "build churches, found masses, be a priest, wear a cowl, vow chastity, &c.;" but this is his language: See to it that you be courteous. These are truly precious, golden deeds, precious stones and pearls, which are well pleasing to God.
But with this the devil cannot rest content, for he knows that thereby his interests are thrown to the ground; therefore he devises what he can to suppress such doctrine, incites monks and priests to cry out, "Do you say that our matters are nothing at all? that is for you to talk like the devil." But reply to them then, Do you not know that there must be good works, whereof St. Peter here speaks,--to wit, that we be brotherly affectionate, heartily kind, and courteous? if these are the best, as must be confessed, you must be false in regard to your works, if you think they are better. I am really astonished that such blindness could come upon us; for Thomas, the preaching monk, has written, and says, shamelessly, that monks and priests are in a better state than ordinary Christians. This the high schools have confirmed, and men have been Doctorated for it. After them the Pope and his multitude have gone, and have exalted those to be saints, who teach such doctrine.
Therefore understand this, as I have said,--for Christ Himself and all His Apostles have so taught,--if you would do the most excellent good works, and be in the best condition of life, you will find them nowhere else but in faith and love; that is the highest state of all. So that it must be an error, when they choose to say, their state is better than faith and love; for if it be better than faith, it is better than God's word, but if it be better than God's word, it is better than God Himself. Therefore Paul has truly said, that Anti-Christ should exalt himself before God. Be informed in this way so as to judge of these things; where love and friendship are wanting, there, certainly, all works are condemned and trodden under foot. Thus we see why St. Peter has so confidently expatiated on the external character of a truly christian life, as he taught us above, in a masterly manner, how the inward (spiritual) life should be ordered toward God. Wherefore this epistle is to be regarded as a truly golden epistle. Whereupon it follows, further: V. 9. _Render not evil for evil, nor railing for railing, but on the other hand blessing, and know that ye are called thereunto, that ye should inherit the blessing._ But this is a still further illustration of love, showing how we should act toward those that injure and persecute us. If any one does you evil--this is his meaning--do him good; if any one rails at and curses you, then you are to bless and wish him well; for this is an important part of love. O Lord God! what a rarity such Christians are! But why should we return good for evil? Because, says he, ye are called thereunto that ye should inherit the blessing, so that ye should suffer yourselves to be attracted towards it.
V. 13-16. _And who is he that will harm you, if ye follow after that which is good. Blessed are ye if ye suffer for righteousness' sake, and be not afraid for their terror, neither be troubled, but sanctify the Lord God in your hearts. But be ready always to give an answer to every man who asks the reason of the hope that is in you, with meekness and fear, and have a good conscience, so that they who speak of you as evil-doers may be put to shame, that they have falsely accused your good conduct in Christ._ If we follow after that which is good,--that is, do not reward evil with evil, but are heartily kind and courteous, etc., then there is none that can injure us. For though our honor, life and property should be taken away, we are still uninjured. Hence we have a blessing that is incomparable,--one that none can take from us. Those who persecute us have nothing but prosperity on earth, but thereafter, eternal condemnation, while we have an eternal, incorruptible good, although we lose a small temporal blessing. V. 14. _Blessed are ye if ye suffer for righteousness' sake._ Not only, he says, can no one injure you if ye suffer for God's sake, but blessed are ye also, and ye should rejoice that ye are to suffer, as Christ also says in the sixth of Matthew: "Happy are ye when men deride and persecute you for my sake, and speak every kind of evil against you, falsely; rejoice, and be exceeding glad." Whoever then apprehends this, that it is the Lord speaks such things, and so tenderly speaks comfort to his heart, he stands well; but to whom this does not bring strength, it makes him sad and complaining,--he may well remain unstrengthened.
_But be not afraid of their terror, neither be troubled, but sanctify God in your hearts._ Here St. Peter quotes a passage from Isaiah viii., where he says: "Be not afraid of their terror, nor be frightened, but sanctify the Lord in your hearts, and let Him be your fear and your dread." There we have a great support and reliance, whereon we may trust, assured that no one can injure us. Let the world terrify, defy and threaten as long as it will, it must have an end, but our confidence and joy shall have no end; thus we shall have no fear on account of the world, but shall be courageous, while before God we shall humble ourselves and be afraid.
But how does St. Peter mean that we should sanctify God; how can we sanctify Him; must He not sanctify us? Answer. So it is that we pray, even in the _Our Father, hallowed be Thy name_, that we may sanctify His name, as He Himself also sanctifies His name. Therefore it comes to this: _in your hearts_, says St. Peter, ye are to sanctify Him; that is, if the Lord our God appoints anything for us, be it good or evil, bring it weal or woe, be it shame or honor, prosperity or adversity, I am not only to consider it as good, but even as holy, and say, this is nothing but a precious blessing that I am unworthy of, that comes to me. So the prophet says, Ps. cxliv., "The Lord is righteous in all His ways, and holy in all His works." If I give God praise in regard to such matters, and consider such doings good, holy, and excellent, then I sanctify Him in my heart. But they who scruple accounts, and complain that they are treated unjustly, and say God sleeps, and will not help the just and restrain the unjust, these dishonor Him, and account Him neither just nor holy.
But whoever is a Christian, should attribute righteousness to God and unrighteousness to himself--should account God holy and himself unholy, and say that He in all His deeds and works is holy and just; this is what he requires. So also speaks the prophet Daniel, iii.: "O Lord, in all that Thou hast done towards us, hast Thou done in accordance with right and true judgment. For we have sinned; therefore be the shame ours, but the honor and the praise Thine." If we sing, _Deo gratias_, and _Te Deum laudamus_, and say, God be praised and blessed, when misfortune overtakes us, that is called by Peter and Isaiah a true hallowing of the Lord. But He does not by this require that you should say that he has done right and well who has injured you, for it is an entirely different judgment between God and me, and between me and thee. I may have within me anger, hatred, and wicked lusts, whereby I intend your damage, while you are yet still uninjured, and have nothing against me; but in God's sight I am unjust,--therefore He does right if He punishes me; I have well deserved it. If he does not punish me in that case, He shows me favor, and thus is right in every way. But it does not therefore follow, that he does right who persecutes me, for I have not done injustice to him as I have done in the sight of God. If God sends the devil or wicked people upon you to punish you, He uses them to this end, that they may execute His righteousness; so wicked wretches and injustice itself become a blessing.
So we read in Ezekiel, xxix., of King Nebuchadnezzar, where God says by the prophet, "Knowest thou not that he is My servant, and has served Me?" Now, says he, "I must give him his hire, I have not paid him as yet; well, then, I will give him Egypt, and that shall be his hire." The king had no right to the land, but God had a right to it, so that He might punish it through him; for, in order that even wicked wretches might serve Him, and eat not their bread in vain, He gives them enough, lets them serve Him even to this end, that they persecute His saints. Here reason is at fault, and thinks He does well and right when He remunerates them only here; gives them much land, and does it simply for this, to make them His executioners, and persecutors of pious Christians. But when you endure and sanctify God, and say, _Just Lord_, then you do well, while He casts them into hell and punishes them because they have done wickedly, but takes you into His favor and gives you--Eternal Salvation. Therefore let Him manage them; He will give a just reward.
V. 15. _But be always ready to give an answer to every man that asketh you, the reason of the hope that is in you._ We must here acknowledge that St. Peter addressed these words to all Christians, clergy and laity, male and female, young and old, of whatever state or condition they may be. From thence it will follow that every Christian should know the ground and reason of his faith, and be able to maintain and defend it where it is necessary. But up to this time, the idea that the laity should read the Scriptures has been treated with derision. For in this matter the devil has hit on a fine measure, in tearing the Bible out of the hands of the laity,--and this is what he has thought: "If I can keep the laity from reading the Scripture, I will then bring the priests over from the Bible to Aristotle, so that gossip they what they will, the laity must hear just what they set forth; while if the laity should read the Scripture, the priests must study it too, in order that they may not be detected and overcome." But look you now at what St. Peter tells us all, that we should give answer and show reason for our faith. When you come to die I shall not be with you, neither will the Pope; and if you know but this one reason of your hope, and say, "I will believe as the Councils, the Pope and the Fathers believed," then the devil will answer, "Yes! but how if they were in error?" Then will he have won, and will drag you down to hell. Therefore must we know what we believed,--namely, what God's word is, not what the Pope and holy Fathers believe or say. For you must not put your faith at all in persons--but on the word of God.
So when any one assaults you, and like a heretic asks why you believe that you shall be saved through faith--here is your answer: "Because I have God's word and the clear declarations of Scripture." As St. Paul says, "The just shall live by faith," and St. Peter, where he speaks of Christ, the living stone, quoting from the prophet Isaiah, "Whosoever believeth on him shall not be confounded; thereon do I build, and know that the word will not deceive me." But if you will speak like other fools, "Yes, we will hear how the council decides, and with that we will abide," then are you lost. Wherefore you should say, "Why do I then ask what this one or that believes or decides; if they speak not the word of God, I will hear nothing of it."
Do you say, then, it is so confusedly difficult a thing, that no one knows what he should believe, and so one must wait till it is determined what one shall hold? Answer. Then will you go to the devil the while; for if it comes to the pinch, and you should die and not know what you should believe, neither I nor any one else could help you. Therefore you must know for yourself, and turn to no one else, and cling fast to the word of God, if you would escape hell. And for such as cannot read, it is necessary that they should learn and retain some clear texts out of the Scriptures--one or two at least, and on this ground abide firmly. As for instance that of Gen. xii., where God says to Abraham, "In thy seed shall all the nations of the earth be blessed." If you have learned that, you may stand thereon and say, "Though Pope, bishop, and all the councils stood yonder and said otherwise, yet do I declare this is God's word, that I can rely on, and that does not deceive me." Whoever will be blessed, must be blessed through "the seed," and whoever is blessed is ransomed from the curse--that is, from sin, death and hell. Therefore it follows, from the text--whoever will not be blessed through "the seed," he must be lost. So that my works or good deeds can help nothing to my salvation.
To the same end also is the passage out of Peter,--"Whoever believeth on this stone shall not be ashamed." If any one now come upon you and demand a reason of your faith, reply--"There stands the foundation which cannot fail me, and so I ask nothing beside, what Pope or bishop teach or decide." Were they true bishops, then would they teach the ground of faith that they knew was common to all Christians. Yet they rush on and cry out, "The laity must not be suffered to read the Scriptures." So if any one asks you whether you will have the Pope for a head, say at once, "I will hold him for a head--a head of wickedness and profligacy." And for this I have a passage of St. Paul, I. Tim. iv.: "There shall come the devil's teachers forbidding to marry, and commanding to abstain from meats which God has created." That too has the Pope forbidden, as is the case now. Therefore is he Antichrist. For what Christ commands and teaches, that _he_ transgresses. What Christ makes free, that the Pope binds--Christ says, it is not sin, while the Pope rejoins, it is sin. Thus should one now learn to give a reason and answer for his faith. For though not now, yet at death will it come to pass, that the devil will come forward and say, "Why have you charged the Pope as Antichrist?" If you are not prepared and ready to show reason, then has he won. It is as much as though St. Peter had said, If ye will now be faithful, ye must henceforth endure much persecution. But in this persecution must you have a hope, and must look for Eternal life. If one asks you why you hope for it, then you must have the word of God, on which you can build.
_With meekness and fear._ That is, if you are examined and questioned of your faith, you should not answer with haughty words, and proceed in the matter with contempt and violence, as if you would tear up a tree by the roots, but with such fear and humility as if you stood before God's tribunal, and were there to give answer; for if it were now to happen that you should be examined before king and princes, and had well prepared yourself a long time therefor with replies, and thus thinking with yourself, "Deliberate, I will answer him correctly," then shall it be a happy experience for you,--though the devil take the sword out of your hands, and give you a blow, so that you stand in shame, and have put on your armor in vain, and he can fairly take out of your hands the reply you have carefully composed, so that it fails you even though you have it fairly in your mind, because he has beforehand tracked out your thoughts. Even this God suffers to take place, that he may subdue your pride and make you humble.
So, if you would avoid such an experience, you must stand in fear, and not rely on your own strength, but on the word and promise of Christ, Matt. x. 19--"But when they deliver you up, take no thought how or what ye shall speak, for it shall be given you in that same hour what ye shall speak; for it is not ye that speak, but the Spirit of your Father which speaketh in you." It is right, when you are to answer, that you should prepare yourself well with passages out of Scripture; but beware that you do not insist thereon with a proud spirit, since God will even take the most forcible reply out of your mouth and memory, though you were previously prepared with all your replies. Therefore, fear is proper. And so, if you are summoned, then may you answer for yourself before princes and lords, and even the devil himself. Only beware that it be not the vanity of men, but the word of God. V. 16. _Having a good conscience, that whereas they speak evil of you as of evil-doers, they may be ashamed that falsely accuse your good conversation in Christ._ Of this St. Paul has already spoken above. We cannot disregard it. If we will follow the Gospel, then must we be despised and condemned by the world, so that men shall hold us as contemptible rabble. But let the devil and all the world rave and rage--let them abuse as they will, yet they shall at last be made to understand, with shame, that they have injured and defamed us, when _that day_ shall arrive,--as St. Peter has said above,--in which we shall be secure, and stand up with a good conscience. These are, in every respect, suitable and forcible replies, which can comfort us and make us courageous, and yet go on circumspectly, with fear.
V. 17, 18. _For it is better, if the will of God be so, that ye suffer for well-doing than for evil-doing. For Christ also hath once suffered for our sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit._ It will not, then, be the case that they who shall reach heaven shall have prosperity on earth, while even those who do not arrive at heaven may not have prosperity. For that which God said to Adam is imposed on all men--"In the sweat of thy brow shalt thou eat thy bread;" and to the woman: "In sorrow shalt thou bring forth children." Since, now, adversity is imposed in common upon us all, how much more must _we_ bear the cross if we would attain to eternal life. Therefore, he says, since God will have it so, it is better that ye suffer for well-doing. They who suffer for evil-doing have an evil conscience, and have double punishment. But Christians have only the half of it. Outwardly, they have suffering; but inwardly, comfort. Yet has he here set a limit,--as he also has said above,--if a case should occur of such severity as the Donatists experienced, of whom Augustine writes, who took such a resolution that, stung by their sufferings, they committed suicide, and threw themselves into the sea.
It is not the will of God that we seek out, and even invite, calamity. Go thou on in faith and love. If the cross comes, take it up; if it comes not, seek not for it. Therefore these modern spirits commit sin, in that they lash and beat themselves, or subject themselves to torture, and so would storm heaven. This has Paul also forbidden, in Col. iii., where he speaks of such saints as walk in a self-chosen spirituality and humility, and spare not their body. We should also restrain the body that it do not become too wanton, yet not so as to destroy it; and we should submit to suffer if another sends suffering upon us, but not of our own choice fall therein. That will be the question: if it is God's will--if he has appointed it--for then it is better; while you are also more happy and fortunate that you suffer for well-doing.
Ideas discussed in this chapter
Text from Project Gutenberg, public domain in the United States.