The Epistles of St. Peter and St. Jude Preached and Explained Part 6

V. 11-12. _Dearly beloved, I admonish you as strangers and pilgrims, abstain from fleshly l.u.s.ts which war against the soul, and lead an honest life among the Gentiles, so that they, if they slander you as evildoers, may see your good works, and praise G.o.d when it shall come to that day._

St. Peter here uses a somewhat different mode of speech from St.

Paul, who would not speak in the same manner, as we shall hear: for every Apostle has his own way of speaking, just as each prophet has also. He has. .h.i.therto been firmly laying down his foundation of the christian faith, which may serve as his text. Now he proceeds and teaches how we should conduct ourselves toward all men. This is the true method of preaching, that faith should be first set forth,--what it does, and what its power and nature are, even that it gives fully to us everything that is necessary to holiness and salvation,--that we can do nothing except by faith, and through this we have all which G.o.d has. G.o.d has thus proceeded with us and given to us all that is His, and has Himself become our own, so that we have, through faith, all things that are good and needful for us. What then are we to do?

Are we to live in indolence? It were far better that we should die, though we had all. But while we live here we should act in our neighbor's behalf, and give ourselves to him for his own, as G.o.d hath given Himself to us. Thus faith saves us, but love leads us to give to our neighbor whenever we have enough to give. That is, faith receives from G.o.d; love gives to our neighbor. This matter is spoken of in few words, yet much may easily be preached thereon, and it may be further extended than it has here been by St. Peter.

This is now the sense of the Apostle, when he says, Dear brethren, I admonish you as strangers and as pilgrims. Since, then, you are one with Christ, form one household, and His goods are yours, your injury is His injury, and He takes as His own all that you possess; therefore you are to follow after Him, and conduct yourselves as those who are no more citizens of the world. For your possessions lie not upon the earth, but in heaven; and though you have already lost all temporal good, you still have Christ, who is more than all else.

The devil is the prince of this world and rules it; his citizens are the people of this world; therefore, since you are not of the world, act as a stranger in an inn, who has not his possessions with him, but procures food, and gives his gold for it. For here it is only a sojourning, where we cannot tarry, but must travel further. Therefore we should use worldly blessings no more than is needful for health and appet.i.te, and therewith leave and go to another land. We are citizens in heaven; on earth we are pilgrims and guests.

_Abstain from fleshly l.u.s.ts that war against the soul._ I will not determine, here, whether St. Peter speaks of outward impurity,--or as St. Paul's language is, all that is called carnal,--whatever man does without faith, while he is in the body and a carnal life. I hold, indeed, that St. Peter had a somewhat different mode of speech, yet do not think that he uses the word soul, as St. Paul does, for spirit; but St. Peter has given in more to the common Greek word, than St. Paul. Yet much stress is not to be laid upon this: let it be understood of all kinds of l.u.s.ts, or all kinds of carnal desire or impurity. But this at least he would teach us, that no saint on earth can be fully perfect and holy. Yet the high schools have even trodden the pa.s.sage under their feet, nor do they understand it; they think it is said only of sinners, as though the saints had no more wicked l.u.s.ts remaining. But whoever will study carefully into the Scriptures, must note a distinction, because the prophets sometimes speak of the saints in an obvious way, as though they were perfectly holy in every respect; while on the other hand they speak also of them as having evil l.u.s.ts and being troubled with sins.

In regard to those two positions, those persons cannot see their way.

Understand, then, that Christians are divided into two parts,--into an inward nature which is faith, and an outward which is the flesh.

If we look upon a Christian as it respects faith, then he is pure and entirely holy; for the word of G.o.d has nothing impure in it, and wherever it enters the heart that depends upon it, it will make that also pure. Because, in respect to faith all things are perfect: according to that, we are kings and priests and the people of G.o.d, as was said above. But since faith exists in the flesh, and while we yet live on earth we feel at times evil dispositions, as impatience and fear of death, &c.

These are all the fault of the old man, for faith is not yet mature, has not attained full control over the flesh.

This you may understand from the parable in the Gospel, Luke x., of the man who went down from Jerusalem to Jericho and fell among thieves, who beat him and left him lying half dead, whom the Samaritan afterward took up, and bound up his wounds, and took care of him, and saw to it that he should be nursed. There you perceive that this man, since he is to be attended upon, is not sick unto death,--his life is safe; all that is wanting is, that he should be restored to health. Life is there, but he is not completely restored, for he lies yet in the hands of the physicians and must yet give himself up to be healed. So it is with us as respects the Lord Jesus Christ; we are a.s.sured of Eternal life, yet we have not complete health; something of the old Adam still remains in the flesh.

Similar also is the parable in the xiii. of Matthew, where Christ says, the kingdom of heaven is like leaven which a woman takes and mingles in the meal until it is leavened throughout. When the meal is made into dough, the leaven is all in it, but it has not penetrated and worked through it, but the meal lies working, until it is leavened throughout, and no more leaven need be added. Thus though you have what you should have, through faith, whereby you apprehend the word of G.o.d, yet it has not penetrated throughout, wherefore it must continue to work till you are entirely renewed. In this way you are to discriminate in regard to the Scriptures, and not mangle them as the Papists do.

Therefore I say, when you read in Scripture of the Saints, that they were perfect, understand it thus: that they as to faith were entirely pure and without sin, but the flesh still remained, that could not have been entirely holy. Therefore Christians desire and pray that the body or the flesh be mortified, that it may be entirely pure.

This those who teach otherwise have neither experienced nor relished, which leads them to speak just as they imagine and conceive by reason; wherefore they must err. In regard to this, those great saints who have written and taught much, have greatly stumbled.

Origen has not a word of it in his books. Jerome never understood it.

Augustine, had he not been driven to contend with the Pelagians, would have understood it as little. When they speak of the saints, they extol them as highly as if they were something different from, and better than, other Christians: certainly as though they had not felt the power of the flesh and complained thereof as well as we.

Therefore St. Peter says here, as ye would be pure and have complete sanctification, continue to contend with your evil l.u.s.ts. So also Christ says in the Gospel of John xiii.: "Whoever is washed, must also wash his feet;" it is not enough that his head and hands be clean, therefore he would yet have them wash their feet.

But what does St. Peter mean, in that he says, refrain from the l.u.s.ts that war against the soul? This is what he would say: You are not to imagine that you can succeed by sports and sleep. Sin is indeed taken away by faith, but you have still the flesh which is impulsive and inconsiderate; therefore take good care, that ye overcome it. By strong effort must it be; you are to constrain and subdue l.u.s.t, and the greater your faith is, the greater will the conflict be.

Therefore you should be prepared and armed, and should contend therewith without intermission. For they will a.s.sault you in mult.i.tudes, and would take you captive.

Hence St. Paul says, also, Rom. vii.: "I have a desire toward the law of G.o.d after the inward man; but I find another law in my members, which opposes itself to the law in my spirit, and takes me captive, that I cannot do as I would,"--as though he had said, I fight indeed against it, but it will not finally yield. Therefore I would gladly be free, but in spite of my wis.h.i.+ng it, it may not come to pa.s.s. What then am I to do? "Wretched man that I am, (says he,) who shall deliver me from the body of this death." In this same manner, also, all the saints cry out. But those people who are without faith, the devil leads in such a way that he permits them only to enter on sinful courses, to follow him and make no opposition. But as to the others, he thinks, I have already taken them captive by unbelief. I will permit them then to go so far only, as to do no great sin and have no great a.s.sault and be kept from swearing and knavery.

But believers have always opposition enough,--they must ever stand in the (att.i.tude of) struggle. Those who are without faith and have not the Spirit, do not feel this, nor do they have such an experience; they break away and follow their wicked l.u.s.ts; but as soon as the Spirit and faith enter our hearts, we become so weak that we think we cannot beat down the least imaginations and sparks (of temptation), and see nothing but sin in ourselves, from the crown of the head, even to the foot. For before we believed, we walked according to our own l.u.s.ts, but now the Spirit has come and would purify us, and there arises a conflict. Here the devil, the flesh, and the world, oppose themselves to faith; whereof the prophets complain, here and there, in the Scriptures.

Wherefore St. Peter here means, that the strife does not take place in sinners, but in believers, and gives us an encouragement, inasmuch as when we are on our guard against wicked l.u.s.ts, we are repelling them. If thou, then, hast wicked thoughts, thou shouldest not on this account despair; only be on thy guard, that thou be not taken prisoner of them. Our teachers have proposed to relieve the matter in this way (by directing,) that men should torture themselves until they had no more evil thoughts, that they might be at last bold and free. But you are to understand, if you are a Christian, that you must experience all kinds of opposition and wicked dispositions in the flesh. For wherever there is faith, there come a hundred evil thoughts, a hundred strugglings more than before; only see to it that you act the man, and not suffer yourself to be taken captive; and continue to resist, and say, I will not, I will not. For we must here confess, that the case is much like that of an ill-matched couple, who are continually complaining of one another, and what one will do the other will not.

That may yet be called a truly christian life that is never at perfect rest, and has not so far attained as to feel no sin, provided that sin be felt, indeed, but not favored. Thus we are to fast, pray, labor, to subdue and suppress l.u.s.t. So that you are not to imagine that you are to become such a saint as these fools speak of. While flesh and blood continue, so long sin remains; wherefore it is ever to be struggled against. Whoever has not learned this by his own experience, must not boast that he is a Christian.

Hitherto we have been taught, that when we made confession, or joined ourselves to some spiritual inst.i.tution, we were at once pure and needed no longer to contend with sin. They have said, moreover, that baptism purifies and makes holy, so that nothing evil remains in the person. Then they have thought, "now will I have a pleasing rest,"

but the devil has come and a.s.saulted them worse than before.

Therefore understand the thing well, though you confess and permit yourselves to receive absolution, you must do even as the soldier, who in battle runs upon the points (of the javelins); whenever the critical moment approaches, and the conflict rages, compelling him to strike right bravely, as if to repel outrage, then he must draw out his sword and lay about him; but while the strife threatens only, so long must there be untiring vigilance. So, although you have been baptized, be on your guard, inasmuch as you are not safe for an hour from the devil and from sin, even though you think you will have no more a.s.saults.

Therefore a christian life is nothing else but a conflict and encampment, as the Scripture says; and therefore the Lord our G.o.d is called the Lord of Sabaoth,--that is, a Lord over the hosts. So also, _Dominus potens in praelio_--the Lord mighty in battle.

And thereby He shows how powerful He is, that He permits His people to be exposed in the conflict and rush upon the points (of the javelins). Yet so that while the trumpets are ever sounding He is ever observant, (saying) beware here, beware there; thrust here, strike there. Besides, it is a lasting conflict, in which you are to do all that you can, so that you may strike down the devil by the word of G.o.d. We must therefore ever make resistance, and call on G.o.d for help, and despond of all human powers.--Now follows further:

V. 12. _And lead an honest life, that those who have slandered you, as evil-doers, may see your good works and praise G.o.d._ Mark now what an excellent order St. Peter has observed. He has already taught us what we should do in order to subdue the flesh with all its l.u.s.ts.

Now he teaches us again why this should be. Why should I subdue my flesh? that I may be saved? No, but that I may lead an honest life before the world. For this honest life does not justify us, but we must first be justified and believe before we attempt to lead an honest (pious) life. But as to outward conduct, this I am not to direct to my own profit, but that the unbelieving may thereby be reformed and attracted, that they through us may come to Christ; which is a true mark of love, though they slander and asperse us, and hold us as the worst wretches. Therefore we should exhibit such an excellent course of action, that men shall be compelled to say, Certainly they cannot be blamed.

We read that when the emperors reigned, and persecuted the Christians, no fault could be found with the latter, except that they called on Christ and considered Him as G.o.d. So Pliny writes in his letter to Trajan, the Emperor, that he knew of no wrong that the Christians did, except that they came together every morning, early, and sang songs of praise in order that they might honor their Christ and receive the sacrament; besides this, none could bring any charge against them. Therefore St. Peter says: Ye must endure to have men asperse you as evil-doers, and for this reason you are to lead such a life that you shall do no man injury, and in this manner you shall bring about their reformation. _Till that day arrive;_ that is, ye must endure it as long as men reproach you, till all shall be set forth and revealed, so that it shall be seen how unjust they have been toward you, and that they must glorify G.o.d on your account. So St. Peter continues:

V. 13-17. _Submit yourself to every ordinance of man for the Lord's sake, whether to the king as supreme, or to governors, as those that are sent by Him for the punishment of evil-doers and to the praise of those that do well. For this is the will of G.o.d, that by well-doing ye may silence the ignorance of foolish men. As free, and not as though ye had your freedom as a cover of wickedness, but as the servants of G.o.d. Be respectful toward every man. Love the brotherhood; fear G.o.d; honor the king._

In such a beautiful order does St. Peter proceed, and teaches us how we should conduct ourselves in all things. Hitherto he has spoken in a general manner of the conduct that belongs to every condition. Now he begins to teach how we should act toward civil magistracy. For since he had said enough as to the first matter, of our duty to G.o.d and ourselves, he now adds how we are to conduct toward all men.

And now he would say, in the first place, and before all else, since ye have done all that was necessary that ye might attain to a true faith and hold your body in subjection, let this now be your first business, to obey the magistracy.

This, which I have here rendered in the Dutch, every _ordinance_ of man, is in the Greek [Greek: ktiois], and in Latin _creatura_. This thing has not been understood by our learned men. The Dutch language well expresses what the word means, where it is said, we are to obey what the ruler enacts (creates). So he uses the word here as though he said, what the magistracy enacts (creates) yield obedience to. For to enact (create) is to lay down a command and ordinance; it is a human creation. But they have hence inferred that _creatura_ means an ox or an a.s.s, as the Pope also speaks of it. If this were Peter's meaning, then we should need to become subject even to a slave. But he here means a human ordinance, law or command,--and what they enact we are to do.

What G.o.d makes, authorizes, and requires,--that is His ordinance, as that we should believe. So, also, that is a human and secular creation which is const.i.tuted by commands, as external government must be. To this we are to be subject. Therefore understand the expression as meaning, _creatura humana, quod creat et condit h.o.m.o_ (what man makes and constructs).

_For the Lord's sake._ We are not bound to obedience to the sovereign power for its own sake, he says, but for G.o.d's sake, whose children we are; and we should be drawn to this, not that we may thereby acquire a merit,--for what I do for G.o.d's sake, I must freely do as an act of service: moreover, I would do from mere cheerfulness, what His heart desires. But why should we be obedient to the magistracy for G.o.d's sake? Because it is G.o.d's will that evil-doers should be punished, and those that do well should be protected, that there may be concord in the world. So we should demand that there be civil peace, which G.o.d requires; but the majority are unbelieving, so that He has enacted and ordained, in order that the world might not go to anarchy, that the magistracy should bear the sword and restrain the wicked, in order that if they are not disposed to be at peace, they may be compelled to it. This He executes through the magistracy, so that the world may be ruled to the good of all. Whence you see that if there were none wicked, there would be no need of magistracy; wherefore he says, _to the punishment of evil-doers, and to the praise of those that do well_. The just should have the honor of it when they do right, since they exalt and crown worldly magistracy, insomuch that others may take example from them,--not that any one may thereby merit any thing before G.o.d. Such is Paul's language, also, in Rom. xiii.: "The power is not established to the fear of those that do well, but for the evil; therefore, if thou wouldst not be afraid of the power, do well."

V. 15. _For this is the will of G.o.d, that by well-doing ye should silence the ignorance of foolish men._ In these words St. Peter silences those vain babblers who glory in their christian name, and prevents them from coming forward and saying, Since faith is sufficient for a Christian, and works do not justify, what is then the necessity of being subject to the civil power, and paying tribute and taxes? And he tells them thus, that although we have no need of it, we ought readily to do it to please G.o.d, so that the mouth of those enemies of G.o.d who asperse us may be stopped, and they be able to bring up nothing against us, and be compelled to say that we are honest, obedient people. So we read of many saints, that they were summoned to war, under heathen rulers, and slew the enemy, yet were subject and obedient (to those that summoned them), as we Christians are bound to be to the magistracies, although it is now maintained that we could not be Christians if we lived among the Turks.

Now you may perhaps say here, But still Christ has commanded that we should not resist evil, but if any one strike us on one cheek we are to turn the other also; how, then, can we strike and execute others?

Answer: the heathen formerly objected in like manner to the Christians, and said, if such and such should come to pa.s.s, your government must be suppressed. But we reply, it is true that Christians for themselves should not resist the evil, neither should they revenge themselves when they are injured, but endure injustice and violence, so that they cannot be severe even toward those who do not believe. But the magistracy of the sword is not thereby forbidden; for although honest Christians have no need of the sword and law (since they live so that none can complain of them, do no man wrong, but treat every one kindly and cheerfully, endure all that is done to them), yet the sword must be borne on account of the unchristian, that these, when they injure others, may be punished, so that the general peace shall be preserved and the just be protected.

Thus G.o.d has provided another rule, that they who would not of themselves be restrained from evil, might be so compelled by the power that they should do no injury. Therefore G.o.d has established magistracy for the sake of the unbelieving, insomuch that even christian men might exercise the power of the sword, and come under obligation thereby to serve their neighbor and restrain the bad, so that the good might remain in peace among them. And still the command of Christ abides in force, that we are not to resist evil. So that a Christian, although he bears the sword, does not use it for his own sake nor to revenge himself, but only for others; and, moreover, this is a mark of christian love, that with the sword we support and defend the whole Church, and not suffer it to be injured. Christ teaches those only who, while they believe and love, obey also. But the greater mult.i.tude in the world, as it does not believe, obeys not the command. Therefore they must be ruled as unchristian, and their caprice be put under restraint; for if their power was suffered to obtain the upper hand, no one could stand before them.

Thus there are two kinds of government in the world, as there are also two kinds of people,--namely, believers and unbelievers.

Christians yield themselves to the control of G.o.d's word; they have no need of civil government for their own sake. But the unchristian portion require another government, even the civil sword, since they will not be controlled by the word of G.o.d. Yet if all were Christians and followed the Gospel, there would be no more necessity or use for the civil sword and the exercising of authority; for if there were no evil-doers there certainly could be no punishment. But since it is not to be expected that all of us should be righteous, Christ has ordained magistracy for the wicked, that they may rule as they must be ruled. But the righteous He keeps for Himself, and rules them by His mere word.

Therefore christian government is not opposed to the civil, nor is civil magistracy opposed to Christ. Civil government does not cease by Christ's ministry; but it is an outward thing, like all other offices and inst.i.tutions. And as these exist distinct from Christ's office, so that an unbeliever may exercise them just as well as a Christian, so it is also with the exercise of the civil sword, since it neither makes men Christian or unchristian. But of this I have spoken often enough elsewhere.--It follows, further:

V. 16. _As free, and not as though ye had your freedom as a cover for wickedness, but as the servants of G.o.d._ This is said especially for us, who have heard of christian freedom, that we may not go on and abuse this freedom; that is to say, under the name and show of christian freedom do all that we l.u.s.t after, so that from this freedom shall spring up a shamelessness and carnal recklessness, as we see even now takes place, and had begun even in the Apostle's times, as is easily discovered from the epistles of St. Peter and St.

Paul, when men did what the great mult.i.tude do now. We have now, again, through the grace of G.o.d, come to the knowledge of the truth, and we know that that is mere deception which popes, bishops, priests and monks have hitherto taught, laid down and enforced; and our conscience is enlightened and has become free from human ordinances and from all the control which they have had over us, so that we are no longer obliged to do what they have commanded under peril of our salvation. To this freedom we must now hold fast, and never suffer ourselves to be robbed of it; but for this very reason we should be carefully on our guard not to make this freedom a cloak of our shame.

The Pope has here proceeded unrighteously in aiming to force and oppress men by his laws. For among a christian people there should and can be no compulsion, and if the attempt is made to bind the conscience by outward laws, faith and the christian life are soon suppressed; for Christ's are only to be led and ruled in the spirit, since they know that they, through faith, already have all whereby they are to be saved, and stand in need of nothing more to this end, and henceforth are under obligation to do nothing more than good to their neighbor, helping him with all they have, as Christ has helped them, and moreover that all the works which they do should be done freely and without constraint, and flow forth from willing and happy hearts; this is grateful to G.o.d, exalts and praises Him for the blessings that have been received. So St. Paul writes (I. Tim. i.), That for the righteous no law is made, for they do freely of themselves, and unsummoned, all that G.o.d requires.

Since now such enforcement of human doctrines is rejected and christian freedom is preached, the reckless spirits that are without faith concide with it, and thereby would become good Christians, inasmuch as they keep not the law of the Pope, claiming this freedom which relieves them from obligation to it; and yet they observe not that which true christian freedom requires,--namely, to do good to their neighbor with cheerfulness, and irrespective of its being commanded, as real Christians do. Thus they make christian freedom just a cloak, under which they work only their shame, and disgrace the n.o.ble name and t.i.tle of that freedom which Christians have.

This St. Peter here forbids, for this is what he would say: although ye are free in all external matters (if ye are Christians), and should not be forced by laws to subject yourselves to the control of worldly rule, since for the righteous no law is given (as we have said), yet ye should do it of yourselves, voluntarily and without compulsion,--not that ye must be held in obedience by necessity, but in order to please G.o.d, and for the advantage of your neighbor. This also Christ did Himself, as we read in Matt. xvii., that he paid tribute when he need not have done it, but was free, and Lord over all things. So likewise he subjected Himself to Pilate and permitted Himself to be judged, while as yet He said to him, "You could have had no power or authority over me except it had been given you from above," in which words He gave confirmation to the authority to which He meanwhile subjected Himself, that He might please His Father.

Whence you see that that mult.i.tude has no claim to christian freedom who will do nothing, neither what the world nor what G.o.d requires, but abide in their insubordinate disposition, although they make their boast of the Gospel.

Though we be free from all laws, we must yet have respect to weak and ignorant Christians, since this is a work of love. Hence Paul says, Rom. xiii.: "Owe no man anything, but to love one another." Therefore let him who would glory in his freedom, do first what a Christian should do: let him first do good to his neighbor, and thereafter make use of his freedom in such a way as this. When the Pope, or even any one, imposes his authority upon him, and would force him to obey it, let him say, "My good fellow, Pope, I will not do it, for this reason, because you choose to make a command of it, and invade my freedom."[3] For we are to live in freedom as the servants of G.o.d, (so St. Peter here says,) not as servants of man. Yet in case any one desires that of me in which I can be of service to him, I will cheerfully do it out of good will, not scrupulous whether it have been commanded or not, but for the sake of brotherly love, and because G.o.d also requires that I should do good to my neighbor. Thus I will not be forced to become subject to worldly princes and lords, but what I do I will do of my own self,--not because they command me, but for service to my neighbor. Of this kind should all our works be, springing forth from affection and love, and all having respect to our neighbor, since we have no need on our own account to do good works. It further follows:

[Footnote 3: In the views presented by Luther, in this connection, we have a distinct enunciation of the n.o.ble principles of the Non-conformists of England--principles which were familiar to the great Reformers and to the early Puritans. They could not admit any human authority to invade the domain of divine legislation. To a conformity in externals which did not require them to admit the right of the civil magistracy to enact laws for the church, they were willing to yield as far as was necessary to edification. But when the command issued from the ruling power, in usurpation of the prerogative of the great and only head of the church, and obedience was to be construed as acquiescence in such usurpation, their reply was kindred in tone and spirit to that which Luther here puts into the lips of a christian man in answer to Papal arrogance.]

V. 17. _Be respectful toward every man._ This is not a command, but a faithful admonition. We are each of us a.s.suredly 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 G.o.d; as St. Paul says, I. Cor. iii., for the spirit of G.o.d dwelleth in us.