The Epistles of St. Peter and St. Jude Preached and Explained Part 1

The Epistles of St. Peter and St. Jude Preached and Explained.

by Martin Luther.

PREFACE.

Several years ago, among the dusty piles of old pamphlets stored away upon the upper shelves of the Union Theological Seminary library, I met with several works of Luther, in the original editions, as they were issued during his lifetime from his press at Wittemberg. Among them were his Commentaries, or rather Lectures, on the Epistles of Peter and Jude.[1] The forbidding aspect of the page, with the obsolete spelling of its words, and its somewhat coa.r.s.e typography, was rather an incitement to master it; for here was Luther, presenting himself to the eye of the reader just as, more than three hundred years ago, he presented himself to the eyes of thousands of his countrymen. Upon a partial perusal of the Commentary, I became satisfied that it would repay a more attentive study; and finding, upon investigation, that it had never been translated into English, I set myself to the task which had been so long neglected. The pleasing labor was accomplished, and the ma.n.u.script laid aside for several years. The conviction, confirmed by a re-perusal of it, that others besides myself would be interested in the work, has led me to determine on its publication.

[Footnote 1: Another copy of this same edition of Luther on Peter, belonging to a clergyman's library which was sold at auction in this city, four or five years since, brought an almost fabulous price.]

Luther's Commentary on the Galatians, excellent as it is, is too voluminous and expensive to be very extensively circulated, while the phraseology of the early translation, which has not been modified, prevents its proper appreciation by modern readers. And yet any one that would truly know the man, and the secret of his power, must study these in his writings. The Commentary on the Epistles of Peter and Jude, presented in a literal but more modern style to the English reader, is not liable to these objections; and yet, in the variety of its themes, the clearness of its exposition, the stinging force of its rebukes, the simplicity and directness of its language, it is scarcely surpa.s.sed by any of Luther's other writings. On the great subject of justification by faith alone, he is here, as in his Commentary on the Epistle to the Galatians, full and emphatic. The relation of faith to works is clearly and carefully defined, while the subjects presented in the text afford full opportunity for discussing the great questions that concern the relative duties of civil and social life. The volume thus becomes at once a manual of doctrine and of duty. On the foundation of faith is reared the superstructure of a Christian life. Luther is seen to have fully apprehended the force of all the objections that could be urged against his teachings, and with convincing ability he vindicates them from every charge. Throughout the volume we have ever before us the earnest, devout spirit of the Reformer, for the most part unfolding in the simplest manner the great doctrines of the Gospel, but occasionally indulging in volcanic outbursts of indignation against the hierarchical corruptions of his day, and pouring out upon them the lava-tides of withering rebuke.

It may seem strange that this work of Luther's has never before been translated. But, unlike his Commentary on the Epistle to the Galatians, which he himself translated into Latin, that it might have a wider circulation among the learned of Europe, this was published by him only in the German language, which was little known in England, and hence it was deprived of that notoriety which would have drawn special attention to it, as well as of that Latin dress which would have facilitated an English translation. It is well known, moreover, that Luther formed a most humble estimate of his own writings, and was uniformly reluctant to collect his works in volumes, or bestow upon them any editorial care. He seemed perfectly willing to have them sink to oblivion, and could not be persuaded by the most urgent representations to do anything which might rescue them from such a fate. Besides, it is to be noted that a perusal of this volume especially would soon satisfy the reader, that after the accession of Queen Elizabeth to the throne, it stood little chance of securing the necessary approval or _imprimatur_ of an English bishop.

Yet the work is one of no little historical as well as antiquarian interest. It has done its part in one of the greatest intellectual and religious conflicts of the world. It is the sword that a giant wielded, and that has done execution on a broad field. In the great armory of the Reformation-writings, scarcely another deserves a more conspicuous place. It presents those views of the relative spheres of Divine and human authority which became prevalent wherever the cause of Reform advanced. It unmasked popular errors, rebuked ecclesiastical corruption, and vindicated most effectively the simple doctrines of faith. Here, moreover, we see Luther clad in the armor with which he boldly challenged the Papacy to a lifelong combat. The man is before us, girded for the battle, and we see the weapons upon which he relies. If one of those cannon b.a.l.l.s with which English valor won the battle of Cressy,--the first in which the efficiency of the new invention was tested,--could be picked up there now, and it could be ascertained that it did service in that famous battle, it would be an object of no small interest, at least to the antiquary; but in regard to this treatise of Luther, we know full well that Rome felt its visitation as something more terrible than a bombsh.e.l.l exploding beneath the dome of St. Peter's. Under the authority of Peter himself it demolished the very foundations of the throne upon which his pretended successors were seated, and gave a most effective impulse to the onward movement of reform.

Nor is this all. It is still capable of doing effective service.

After all the rust and tarnish of three centuries, these words of Luther are remarkably fresh, and seem almost like a living utterance of to-day. Their critical value is not indeed great, although by no means contemptible, for the quick sagacity of the Reformer in detecting the meaning and the force of the Scriptural argument, is evident on every page, and is rarely at fault; but his clear views of the Gospel, his untrammeled freedom of thought, his strong good sense, and his most effective energy of application are everywhere conspicuous. His language is uniformly simple and direct. The exposition contained in this volume was first delivered from the pulpit. According to the t.i.tle-page, it is Scripture "preached and explained," and in addressing it to the people, Luther did not fail to keep in view the object upon which he set so high an estimate, when he said, "I preach as simply as possible. I want the common people, and children, and servants, to understand me."

The care with which he fortifies his positions with Scriptural citations is likewise obvious. He rarely presents views upon any theme from which one who acknowledges the authority of Scripture will feel forced to dissent, unless, with some, the subject of baptism should an exception. In regard to this, he speaks like one who as yet sees "men as trees walking."

Considerable s.p.a.ce is given up to an exposure of the errors and abuses of the Papacy, but the exposure is made uniformly by the light of Scripture. Vehement as are Luther's occasional bursts of indignation, he never wanders from the subject, and never ventures beyond where he is sustained by the clear warrant of the word of G.o.d.

In the purpose of presenting this translation to English readers, I have been encouraged by the prospect of affording to others the same opportunity of acquaintance with Luther's modes of thought and feeling which I have myself enjoyed. I believe, moreover, that his exposition has a high value, apart from the interest which attaches to it as the production of the great hero of the Reformation.

Occasionally, the views presented have seemed to be such as required some explanatory note or correction, and in a few instances this has been appended, but the necessity has rarely occurred, and Luther is left throughout to speak for himself. The translation is strictly literal, and almost the only variations from the original are so marked, by being inclosed in parentheses. These will readily be distinguished from the pa.s.sages or words included in parentheses of the original text, by their explanatory character.

It would have been a far easier task to have given a more liberal and polished rendering of Luther's language. But I think most readers would prefer to have me give them Luther, rather than--the translator. There are occasional roughnesses of expression, and some sentences which were evidently not very lucidly reported, but they are features of the book which presents Luther to us, and even the wart on the face must appear in the faithful portrait.

For a.s.sistance in the labor of revising some of the more difficult pa.s.sages, I am indebted to Prof. ROBINSON, of the Union Theological Seminary, and to Rev. M. BUSHE, pastor of a German church in this city. By their aid, which I take this occasion gratefully to acknowledge, I feel confident that nearly every pa.s.sage, in which the text of the original is not in fault, has been correctly rendered.

I had hoped, in this connection, to present an estimate of Luther's writings, from the pen of one of the most eminent German scholars which our country can boast. The permission to do so was kindly granted, but the limited s.p.a.ce allowed for prefatory remark forbids it. I will only add the expression of my own conviction, that from the exceedingly voluminous works of Luther, other selections of high merit might be made, the translation and publication of which would be welcomed with grateful acknowledgment by a large cla.s.s of American and English readers. I should be highly gratified if the encouragement afforded by my words or example should induce any one more competent than myself, or who can command more leisure for it, to prosecute the work which I have only just begun.

E. H. GILLETT.

HARLEM, March 8th, 1859.

THE FIRST EPISTLE GENERAL OF ST. PETER

INTRODUCTION.

Before we enter upon this Epistle of St. Peter, it is necessary to present a brief Introduction,[1] that it may be understood how this Epistle is to be ranked, and in order that a right apprehension of it may be attained.

[Footnote 1: Literally, _instruction_.]

In the first place, it must be understood that all the Apostles present one and the same doctrine; and it is not correct to speak of[2] four Evangelists and four Gospels for all which the Apostles wrote is one Gospel. But _Gospel_ means nothing but a proclamation and heralding of the grace and mercy of G.o.d through Jesus Christ, merited and procured through his death. And it is not properly that which is contained in books, and is comprehended in the letter, but rather an oral proclamation and living word, and a voice which echoes through the whole world, and is publicly uttered that it may universally be heard. Neither is it a book of laws, containing in itself many excellent doctrines, as has. .h.i.therto been held. For it does not bid us do works whereby we may become righteous, but proclaims to us the grace of G.o.d, bestowed freely, and apart from any merit of our own; and it tells how Christ has taken our place, and rendered satisfaction for our sins, and canceled them, and by His own works justifies and saves us.

[Footnote 2: Count.]

Whoever sets forth this, by preaching or writing, _he_ teaches the true Gospel, as all the Apostles did, especially St. Paul and St.

Peter, in their Epistles. So that all, whatever it be, that sets forth Christ, is one and the same Gospel, although one may use a different method, and speak of it in different language from another, for it may perhaps be a brief or extended address, or a brief or extended writing. But yet, if it tends to this point, that Christ is our Saviour, and we through faith on Him, apart from works of our own, are justified and saved, it is still the same Word, and but one Gospel, just as there is also but one faith and one baptism in the whole Christian world.

So, also, one Apostle has written the same [Gospel] that is contained in another's writings; but they who insist most largely and emphatically on this, that faith on Christ alone justifies, are the best Evangelists. Therefore St. Paul's Epistles are more a Gospel than Matthew, Mark and Luke, for the latter give little more than the history of the works and miracles of Christ; but of the grace which we have through Christ, none write so emphatically as St. Paul, especially in his Epistle to the Romans. And yet, since more importance by far belongs to the word than to the works and deeds of Christ, and where we are to be deprived of one it were better that we should want the works and the history than the word and the doctrine; those books are to be most highly esteemed which most largely treat of the doctrine and words of the Lord Christ; for though the miracles of Christ had never been, and we had no knowledge of them, we should yet have had enough in the _word_, without which we could not have had life.

Thus this Epistle of St. Peter is one of the n.o.blest books in the New Testament, and contains indeed the pure Gospel; for he takes the same course as St. Paul and all the Evangelists, in inculcating the true doctrine of faith,--as that Christ has been given us, who takes away our sin and saves us, as we shall hear.

Hence you may judge of all books and doctrines, what is Gospel or not; for what is not set forth or written of in this manner, you may safely decide to be false, however excellent in appearance. This power to decide is one that all Christians possess,--not the Pope or Councils, who boast that they only have the power to determine.--This is sufficient introduction and preface. Let us now listen to the Epistle.

THE FIRST EPISTLE GENERAL OF ST. PETER.

CHAPTER I.

V. 1, 2. _Peter an Apostle of Jesus Christ, to the strangers scattered abroad in Pontus, Galatia, Capadocia, Asia and Bithynia, elect according to the foreknowledge of G.o.d the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ._

That is the superscription and subscription. Here you quickly perceive that it is the Gospel. He calls himself an Apostle--that is, one sent to declare a message; therefore it is correctly rendered in Dutch, a messenger, or a twelfth-messenger,[1] because they were twelve. But since it is generally understood what Apostle (the Greek word) means, I have not rendered it in Dutch. But its peculiar meaning is, one who bears a message by word of mouth; not one who carries letters, but a capable man who presents a matter orally, and advocates it,--of the cla.s.s that in the Latin are called _Oratores_.

So he would now say, I am an Apostle of Jesus Christ,--that is, I have a command from Jesus Christ that I, from Christ, am to proclaim.

[Footnote 1: _Tswolffbott_ in the original, for which we have no equivalent English word.]

Observe, here, how promptly all those who teach human doctrine are excluded. For _he_ is a messenger of Jesus Christ who presents that which Christ has commanded; should he preach otherwise, he is not a messenger of Christ, and therefore should not be listened to. But if he does this, it is just as important as though you heard Christ himself present.

_To the strangers scattered abroad._ This epistle was written to lands which were formerly Christian but are now subject to the Turk, yet it is possible some Christians might be found there even at this day. Pontus is a large, broad region, lying on the sea. Capadocia is in the same neighborhood, and borders on it. Galatia lies back of them. Asia and Bithynia border on the sea--extending eastward--and are extensive regions. Paul also preached in Galatia, and in Asia; whether in Bithynia also, I do not know. In the other two he did not preach. _Strangers_ are such as we call foreigners. He names them so because they were Gentiles; and it is a thing to surprise us, that St. Peter, inasmuch as he was an Apostle to the Jews, should still write to the Gentiles. The Jews called these (of whom we speak) Proselytes,--that is, a.s.sociated Jews, such as adopted their law, but were not of a Jewish family or the blood of Abraham. Thus he writes to those who had previously been heathen (of the Gentiles), but were now converted to the faith, and had joined the believing Jews, and he calls them _elect strangers_, who certainly are Christians, to whom alone he writes. This is a point worthy of observation, as we shall hear.

_According to the foreknowledge of G.o.d the Father._ They are elect, he says. How? Not of themselves, but according to G.o.d's purpose: for we should be unable to raise ourselves to heaven, or create faith within ourselves. G.o.d will not permit all men to enter heaven; those who are his own he will receive with all readiness. The human doctrine of free-will, and of our own ability, is futile. The matter does not lie in our wills, but in the will and election of G.o.d.

_Through sanctification of the Spirit._ G.o.d has predestinated us that we should be holy, and, moreover, that we should be spiritually holy.

Those precious words, Holy and Spiritual, have been perverted for us through the greed of the preachers, in that they have denominated the state of priests and monks holy and spiritual, and have thus scandalously robbed us of these n.o.ble, precious words, as also of the word Church, since with _them_ the Pope and Bishops are the Church, while they do according to their own pleasure whatever they choose, in virtue of the declaration, "The Church has forbidden it." Holiness is not that which consists in the estate of monks, priests and nuns,--the wearing of the tonsure and cowl; it is a spiritual word, meaning that there is an inward holiness in the spirit before G.o.d.

And this is the reason specially why he said this, in order to show that there is nothing holy but that holiness which G.o.d produces within us.

For although the Jews had much outward or ceremonial holiness, there was yet in this no genuine holiness. Peter would say here, G.o.d has predestinated you to this end, that ye should be truly holy; as Paul also says, in Eph. iv., "In righteousness and true holiness"--that is, in a genuine and well-founded holiness,--for outward holiness, such as the Jews had, is of no value before G.o.d.

Thus the Scripture calls us holy, while we yet live on earth, if we believe. But the Papists have taken the name from us, and say, we are not to be holy; the saints in Heaven alone are holy. Thus we are compelled to reclaim the n.o.ble name. You must be holy, but you must also beware against imagining that you are holy through yourself or by your own merit, but only that you have G.o.d's word, that Heaven is yours, that you are truly pious and made holy by Christ.

This you must confess if you would be a Christian. For it would be the greatest affront and reviling of the name of Christ, if we took from the honor due to Christ's blood, in that it is this that washes away our sins, or from the faith that this blood sanctifies us.