CHAPTER V.

V. 1-4. _The elders which are among you I exhort, who am also an

elder, and a witness of the sufferings of Christ, and partaker of the

glory which shall be revealed. Feed the flock of Christ which is

among you, and take the oversight of it, not by constraint, but

willingly, not for the love of vile gain, but of a ready mind, not as

Lords over the heritage, but be ye examples for the flock. Thus when

the Chief Shepherd shall appear, ye shall receive the enduring

crown._

There St. Peter gives a direction for the behaviour of such as are to

preside over the people in the spiritual government. He has already

said in the last chapter, that no one should teach or preach

anything, unless he be sure that it is the word of God, so that our

conscience may stand on the firm rock. For this is imperative on us

as Christians, that we must be assured what is well-pleasing to God,

or not. Where this is wanting none can be a Christian. Afterward he

taught us, that whatever work or office any one might have, he should

discharge it as though God wrought in it. But the present passage

refers particularly to the bishops or pastors as to what their

fitness and conduct should be. But here you must pause and learn the

meaning of the words. The expression presbyter or priest is a Greek

word, rendered in Dutch an elder, just as in Latin these were called

senators; that is, a number of aged, careful men of much experience.

So Christ also has called his officers and his council, who bear

spiritual rule; that is, who are to preach and provide for some

christian church. Therefore you must not mistake, though they are

called at the present day by a different title, priests. For of those

who are now called priests, Scripture knows nothing. Put the real

state of things as it now comes to pass out of sight, and apprehend

the matter thus: that St. Peter and the other Apostles, when they

arrived at a city where there were faithful people or Christians,

have selected there some few aged men of honorable standing, having

wife and children, and being well-grounded in the Scriptures. These

were called presbyters. After this Peter and Paul call them

_Episcopos_, that is, bishop. So that priest and bishop are one and

the same thing. Of this we have a fine example in the legend of St.

Martyn, where an individual, with several companions, arrives in

Africa at a certain place, and perceives a man lying there in a

hovel, whom they took for a husbandman, though they knew not who he

was. Afterwards, when the people had come together at that place,

this very man arose and preached, when they perceived that it was

their pastor or bishop; for at that time they were not distinguished

from other people by their peculiar kind of clothing and attendance.

Those elders, says St. Peter, who are to care for and to oversee the

people, do I admonish, who am also one. Hence you clearly perceive

that they whom he calls _elders_, have been in the ministry and have

preached, since he speaks of himself also as an elder. And here St.

Peter humbles himself--does not say that he was a Lord, although he

might have had authority for it since he was an Apostle of Christ,

and speaks of himself not only as a fellow-elder, but also as a

witness of the sufferings that were in Christ. As though he had said,

I do not merely preach, but am a partaker with Christians, even

suffering Christians. Thereby he shows that wherever Christians are

they must suffer and be persecuted. Such is a genuine Apostle. If

such a Pope or a bishop were to be found among these men that bear

the title at the present day, we would gladly kiss his feet.

_And partaker of the glory which shall be revealed._ This is

something still more exalted, and evidently a bishop must not lightly

say it. For here St. Peter claims to be a saint. He was certain that

he should be saved, for he had strong assurance, as when Christ said,

"I have chosen you"--yet it had cost much pains ere the Apostles

attained it. They must first be humbled and wickedly derided. Now,

although he knew that he was a partaker of salvation, still he is not

proud, neither does he exalt himself, although he is a saint. But

what were the elders therefore to do? It follows:

V. 2. _Feed the flock of Christ which is among you._ Christ is the

chief Shepherd, and has many shepherds under Him,--as also many herds

of sheep which He has committed to His shepherds, here and there, as

St. Peter writes in this place, in many lands. What are these

shepherds to do? They are to feed the flock of Christ. This the Pope

has arrogated to himself, and thus claims that he is sovereign lord,

and will dispose of the sheep as he chooses. We know very well what

feeding is,--namely, that the shepherd should distribute provision

and set food before the sheep, that they may thrive. Besides, they

are to guard lest the wolves come and rend the sheep,--that is, that

they may not assault and worry them.

Now St. Peter says, particularly, the _flock of Christ_, as though he

should say: Do not imagine that the flock is yours, ye are only

servants. But our bishops speak with all confidence the reverse of

this. They say, you are _my_ sheep. But we are Christ's sheep; for so

he said above, "Ye are now returned to the Shepherd and Bishop of

your souls." The bishops are Christ's servants, and their business is

to guard Christ's sheep, and feed them. Therefore to feed them is

nothing else but to preach the Gospel, whereby souls are nourished,

made fat and fruitful,--since the sheep thrive upon the Gospel and

the word of God. This is alone the office of a bishop. So Christ says

also to Peter, "Feed my sheep,"--that is, the sheep which you are to

feed, are not yours, but mine. Yet from this they have inferred the

doctrine that the Pope has external power over all Christendom, and

yet none of them preaches to you one word out of the Gospel; and I

fear that since St. Peter's times there has been no Pope that has

preached the Gospel. There has certainly been none who has written

and left anything behind him in which the Gospel was contained. Saint

Gregory, the Pope, was certainly a holy man, but his sermons are not

worth a farthing; so that it would seem that the See of Rome has been

under the special curse of God. It is very possible that some Popes

may have endured martyrdom for the Gospel's sake; but nothing has

been written of them to show that it was the Gospel. And yet they go

on and preach that they must feed the flock; and yet they do nothing

but bind and destroy the conscience, by laws of their own, while they

preach not a word of Christ.

It is probable, indeed, that among all Christians many might be

found, both men and women, as able to preach as those who are thus

employed. But certainly among all these multitudes there are many

people who have not this ability. And therefore some one must be

selected to strengthen them, so that the wolves shall not come and

tear the sheep. For a preacher must not only feed the sheep, so as to

instruct them how they are to be good Christians, but, besides this,

must guard against the wolves, lest they attack the sheep and lead

them astray with false doctrine, and introduce error such as the

devil would not find fault with. But there are many people to be

found at the present day, quite ready to tolerate our preaching of

the Gospel, if we would not cry out against the wolves and preach

against the prelates.

But though I were to preach the simple truth, and feed the sheep and

give them good instruction, still it is not enough unless the sheep

be guarded and protected, so that the wolves do not come and carry

them off. For what is it that is built, if I throw out one stone and

see another thrown into its place? The wolf can very readily endure

to have the sheep well fed; he had rather have it so, that they may

be fat. But this he cannot endure, the hostile bark of the dogs.

Therefore is it a most important matter, if well considered, that we

should truly feed the flock, as God has commanded it.

_The flock_, he says, _which is among you_,--that is, which is with

you, not that they are to lie at your feet. And _oversee them not by

constraint, but willingly, not out of love for vile gain._ There he

has expressed, in a single word, what the prophet Ezekiel writes,

chap. xxxiv., of shepherds or bishops. And this is the meaning: you

are not only to feed them, but also pay attention and be carefully

faithful where it is called for and there is need. And here he uses a

Greek word, _Episcopountes_,--that is, _being bishops_, and it comes

from the word _Episcopos_,--that is, rendered in Dutch, _an

overseer_, _a guardian_, who is on the watch or look-out, and takes

notice of what every one around him wants. Observe, then, how a

bishop and an elder are one and the same thing. So that _that_ is

false which they now say, that the bishop's office is a dignity, and

that _he_ is a bishop who wears a pointed hat on his head. It is not

a dignity, but a ministry; so that he who has it should oversee and

provide for us, and be our guardian, so as to know what is generally

needed; that when one is weak and has a troubled conscience, he

should then give help and comfort; when one falls, that he should

raise him up, and things of this sort; so that the people of Christ

may sufficiently be cared for, both in soul and body. For this

reason, I have often said, that if a proper form of government was to

be now established, there must in such a case be in one city as many

as three or four bishops, who should have the oversight and care of

the Church, providing for the general wants.

And here St. Peter touches on two points which might well appall any

one from taking the charge over a people. In the first place, there

are some to be found who are truly devoted, yet yield reluctantly to

becoming preachers; for it is a wearisome office for any one to have

the general oversight,--how the sheep live, so as to direct and help

them,--since there must be oversight and watchfulness night and day,

that the wolf do not break in; so that body and life must be devoted

to it. Therefore he says, _you are not to do it of constraint_. True

it is, that no one should force himself uncalled into the ministry;

but if he is called and required for it, he should enter it

willingly, and discharge what his office demands. For they who do it

from constraint, and who have no appetite and love for it, will not

properly discharge it.

But there are others, worse than these, who stand up before the

people and thereby seek their own gain, so as to feed their own

belly. These men are anxious for the wool and milk of the sheep; they

ask no questions about the food,--just the course of our bishops

now,--a thing that has become almost everywhere a scandal and a

shame, for in a bishop it is especially scandalous. For this reason

both the apostles Peter and Paul, as well as the prophets also, have

repeatedly spoken of it. So Moses says, "You know that I have coveted

no man's cattle." The prophet Samuel, also, "You know that I have

taken of you no man's ass or ox." For if he whose duty it is to feed

the flock is anxious merely for wealth and gain, he will in a short

time become a wolf himself.

V. 2. _But of a ready mind._ That is, that a bishop have an appetite

and inclination thereto. This is the character of those who willingly

minister, and do not seek the wool of the sheep. Thus we have two

kinds of false shepherds: the one, those who serve unwillingly; the

other, those who do it gladly, but for the sake of avarice.--Further,

he says:

V. 3. _Not as lords over the heritage._ This is the character of

those who rule willingly enough for honor's sake, in order that they

may rise high, and become powerful tyrants. Therefore he admonishes

them that they should not act as though the people was subject to

them, so that they might be gentlemen, and might do as they chose.

For we have a Master, who is Christ, who rules over our spirits. The

bishops are to do no more than feed the sheep. Here St. Peter has

broken down and condemned all that rule which the Pope now maintains,

and clearly determines that they have not power to give one word of

additional command, but that they are to be only servants, and say,

"Thus saith Christ thy Master, therefore you are to do it." So Christ

also speaks: "The kings of this world have dominion, and men call

them who are in authority their gracious lords; but you are not to be

like them." Now the Pope speaks the reverse,--"Ye shall rule and have

authority."

V. 3-4. _But be ye an example for the flock; so shall ye, when the

Chief Shepherd shall appear, receive the enduring crown._ That is,

see to it that you go before them at their head, and exhibit such a

conduct that your life may be an example to the people, and they may

follow after you. But our bishops say to the people, "Go there and do

so and so;" and they sit on cushions and play the gentleman, imposing

burdens on us which they will not bear themselves, while they will

not preach a word, and call others to account if they have not done

it for them. But if it should be required of them, they would soon be

weary of their dignity.

Therefore St. Peter does not appoint any temporal reward for bishops.

As though he would say, "Your office is so great that it never can be

rewarded here, but ye shall receive an eternal crown, which shall

follow it, if ye truly feed the sheep of Christ." This is the

admonition which St. Peter gives to those who are to care for souls,

from whence you may confidently infer and clearly prove, that the

Pope, along with his bishops, is Antichrist, or an enemy of Christ,

since he does nothing of that which St. Peter here requires, and

neither teaches nor practices it himself, but even acts the

counterpart, and will not only not feed the sheep or let them be fed,

but is himself a wolf and tears them, and yet makes it his boast that

he is the vicar of the Lord Christ. He certainly is that, for since

Christ is not there, he, like the devil, sits and rules in Christ's

place.

Whence it is necessary carefully to remember these plain texts and

others like them, and to hold them up against the Pope's government,

so that when any one asks or questions you, you may be able to answer

and say, "Christ said and practised so and so; the Pope teaches and

practices directly the opposite. Since they are opposed to one

another one of them must be false; but certainly Christ is not.

Whence I conclude that the Pope is a liar and the real Antichrist."

In this way must you be prepared with Scripture, so that you can not

only challenge the Pope as Antichrist, but know how to prove it

clearly, so that you could die secure of it, and withstand the devil

even in death.--It follows, further:

V. 5. _Likewise, ye younger, submit yourselves unto the elders._ We

have now the last admonition in this chapter. St. Peter would have

such order in the christian church, that the young should follow the

old, so that all may go on harmoniously; those beneath submissive to

those above them. If this were now to be enforced, we should not need

many laws. He would strictly have it so that the younger shall be

directed according to the understanding of the older, as these shall

best judge that it shall be for the praise of God. But St. Peter

presumes that such elders are to be instructed and established in the

Holy Ghost. For should it happen that they are themselves fools, and

without understanding, no good government could originate with them;

but if they are persons of good understanding, then it is well that

they should rule the youth. But St. Peter is not speaking here of

civil, but of church government, that the elders should rule those

that are spiritually younger, whether they be priests or even old

men.

_Be ye all of you subject one to another, and therein manifest

humility._ Here he turns and modifies his command, directing each to

be subject one to another. But how is that consistent, that the

elders should rule, and yet all should be subject one to the other?

Are we then to overturn what has been said? Some one perhaps would

give such a gloss as this, that St. Peter spoke above of the

elders,--here he speaks of the younger. But we shall let the words

stand, granting that they are spoken generally; as Paul also says in

Rom. xii., "That each in honor prefer one another." The younger

should be subject to the old, yet in such a manner that the latter

shall not regard themselves as masters, but even should submit and

follow, where a younger is more judicious and learned; just as God in

the Old Testament often selected young men, provided they were more

wise than the old.

So Christ also teaches, in Luke xiv.: "When thou art bidden, sit not

down in the highest place, lest a more honorable than thou be bidden,

and then he that bade thee and him come and say to thee, give this

man place; and thou begin with shame to take the lower place; but

when thou art bidden, go and sit down in the lowest place, that when

he that bade thee cometh, he may say unto thee: Friend, go up

higher;" and then he introduces the passage as it is found in many

places: "He who exalteth himself shall be humbled, and he that

humbleth himself shall be exalted."

Therefore should the younger be subject to the elder, and yet the

elder on the other hand should be so disposed that each one in his

heart shall hold himself as the least. Were this done we should have

delightful peace, and all would go well on earth. This, therefore,

says he, should we do, _exhibit humility_.

_For God resisteth the proud but giveth grace to the humble._ That

is, those who will not give place God casts down; and on the other

hand, he exalts those who humble themselves. It is a common

expression--would to God he lived like common folks.

V. 6. _Humble yourselves therefore under the mighty hand of God._

Since God requires that each should be subject to the other; if it is

done willingly and cheerfully, he will exalt you. But if you will not

do it willingly, you shall do it from constraint. He will cast you

down.

_That He may exalt you in his own time._ It seems, when God suffers

his own children to be cast down, as though he would at length desert

them. Therefore he says: Do not mistake on this account, and suffer

yourself to be blinded, but be confident, since you have a sure

promise that it is God's hand and will. Therefore should you not

regard the time, however long it be, that you are brought low; for

though He has cast you down, He will yet lift you up. Hence it

follows:

V. 7. _Cast all your cares upon Him, for He careth for you._ You have

such a promise as this, whereby you may rest secure that God doth not

forsake you, _but careth for you_. Therefore let all your cares go,

and cast your burden on Him. These words are exceedingly precious;

how could He have made them more sweet or tender? Why does He employ

so great allurement? It is in order that no one might easily despond

and give up his purpose. Therefore He gives us such consolation as

this: that God not only looks upon us, but cares also for us, and has

a heartfelt regard for our lot. He further says:

V. 8. _Be sober, be vigilant, for your adversary the devil goeth

about as a roaring lion, seeking whom he may devour._ Here he gives

us a warning, and would open our eyes, and it would be well worthy

that the text should be written in golden letters. Here you perceive

what this life is, and how it is described, so that we might well be

ever wishing that we were dead. We are here in the devil's kingdom,

just as in case a pilgrim should arrive at an inn, where he knew that

all in the house were robbers; if he must enter there he will yet arm

himself in the best way he can devise, and will sleep but little: so

are we now on earth, where the prince is an evil spirit, and has the

hearts of men in his power, doing by them as he will. It is a fearful

thought if we properly regard it. Therefore St. Peter would warn us

to take heed to ourselves, and act the part of a faithful servant,

who knows the state of things here. For this reason he says: be

sober, for they who indulge themselves here in eating and drinking,

and are like fat swine, are such as can be fitted for nothing useful.

Therefore must we have ever by us such a talisman as this.

And be vigilant (he says), not only as to the spirit but also as to

the body. For a vitiated body, prone to sleep when it eats and drinks

itself full, will give the devil no opposition, though it belong even

to those swine who have a faith and spirit.

Wherefore should we then be sober and vigilant? _Because your enemy

the devil goeth about as a roaring lion, seeking whom he may devour._

The evil spirit, sleeps not--is cunning and wicked. He has purposed

with himself that he will assault us, and he knows the right trick

therefor; goes about like a lion that is hungry, and roars as though

he would gladly devour all. Here St. Peter gives us an important

admonition, and forewarns us of our enemy, that we may protect

ourselves against him; as Paul also says, "we are not ignorant of the

devices of the wicked spirit." That "going about" tends to make us

heedless, and thereupon follow wrath, hatred, pride, lust, contempt

of God.

And here observe especially, that he says _the devil goeth about_. He

does not pass before your eyes, when you are armed against him, but

looks out before and behind you, within and without, where he may

attack you. If he now meets you here, he will quickly return there,

and attack you in another place; he changes from one side to the

other, and employs every kind of cunning and art that he may bring

you to fall; and if you are well prepared in one place, he will

quickly fall in upon another; and if he cannot overthrow you there,

then he assaults you somewhere else, and so never gives it up, but

goes round and round, and leaves no rest to any one. If we then are

fools and do not regard it, but go on and take no heed, then has he

as good as seized upon us.

Let every one now look to this; surely each shall trace something of

this in his own experience. He that has examined knows it well.

Therefore it is so sad for us that we go about so heedlessly. If we

rightly regard it, we should cry out, _death rather than life_. Job

has spoken thus: "Man's life on earth is nothing but an encampment, a

mere conflict and strife." Why then does God thus leave us in life

and misery? In order that faith may be exercised and grow, and that

hastening out of this life, we may have a desire of death, and an

anxiety to depart.

V. 9. _Whom withstand, firm in the faith._ Sober you should be, and

vigilant, but to this end,--the body must be in a proper frame. Yet

with all this, the devil is not routed; this only suffices to afford

the body less occasion for sin. The true sword is this, that ye be

strong and firm in the faith. If you in heart grasp hold of the word

of God and maintain your hold by faith, then the devil cannot gain

the advantage, but will be compelled to fly. If you can say, "This

has my God said--on this I stand," then shall ye see that he will

quickly depart, and ill-humor, evil lusts, wrath, avarice, melancholy

and doubt, will all vanish. But the devil is artful, and does not

readily permit you to come to this, and so assaults you in order to

take the sword out of your hand; if he can make you full, so that

your body is unguarded and inclined to wantonness, then will he

quickly wrench the sword from your grasp. Thus He served Eve: she had

God's word; if she had continued to depend on it she would not have

fallen, but when the devil saw that she held the word so loosely, he

tore it from her heart, so that she let it go and he triumphed.

Thus St. Peter has sufficiently instructed us how to contend with the

devil. It requires not much running hither and thither; is besides a

work that you can do, yet no longer than you depend through faith on

the word of God. If he comes and would drive you into despondency

because of sin, only seize hold of the word of God that speaks of the

forgiveness of sin, and venture yourself thereon; then will he be

compelled quickly to let you alone. St. Peter says, moreover:

_Knowing that the same afflictions are accomplished in your brethren

that are in the world._ That is, be not surprised that you must meet

opposition from the devil; but comfort yourselves, inasmuch as ye are

not alone, but there are others besides you who must endure such

suffering, and reflect that you have your brethren to share with you

in the strife.

There now you have the Epistle in which you have sufficiently heard a

truly christian doctrine; in what a masterly manner he has described

faith, love, and the Holy Cross; and how he instructs and warns us as

to how we should contend with the devil. Whoever comprehends this

Epistle, has doubtless enough, so that he needs nothing more but that

God teach him richly from that which likewise overflows in the other

books. But that is besides nothing different from this; for here the

Apostle has forgotten nothing which it is necessary for a Christian

to know.

Finally, he does what every faithful preacher should do, in that he

not only takes care to feed the sheep, but also cares and prays for

them; and concludes with a prayer that God may give them grace and

strength, that they may understand and retain the word.

V. 10. _But the God of all grace who hath called us unto His Eternal

glory by Christ Jesus, after that ye have suffered a while, make you

perfect, establish, strengthen, settle you._ That is the wish

wherewith he commits them to God--God, who alone bestows grace, and

not a single grace, but all grace richly in one, who has called you

through Christ that ye might have Eternal glory, not through any

desert of your own, but for Christ's sake; if ye have Him, ye have

through faith, without merit of yours, Eternal glory and salvation,

which will prepare you, that you may be strong, grow, and stand, and

that ye may be able to accomplish much; and to this end He will

strengthen and establish you, that ye may be able to bear and suffer

all.

V. 11. _To him be praise and power for ever and ever, Amen._ Praise

is the sacrifice that we as Christians should offer up to God. He

only adds, in conclusion:

V. 12. _By your faithful brother Silvanus, (as I suppose), have I

written briefly, to admonish and manifest that this is the true grace

of God wherein ye stand._ Although I well know (he would say) that

you have heard this before and know it well, so that you do not need

that I should teach it unto you, yet have I written this to you (as

those that are truly Apostles should do), that I might also admonish

you that you abide therein, since you are tried and exercised; and

you are not to imagine that I preach any otherwise than as you have

already heard.

V. 13. _The Church that is at Babylon greets you._ Such was the

practice of writing in the Epistles the farewell. _The Church at

Babylon_, says he, _greets you_. I suppose, but am not fully

confident, that he here meant Rome, for it has been generally

supposed that the Epistle was written from Rome. Still, there were

two Babylons,--one in Chaldea, the other in Egypt, which is now Al

Cair. But Rome is not called Babylon, except figuratively, in the

sense, as was said above, of thronging corruption. Thus, Babel means,

in the Hebrew, a confusion. So, perhaps, he has called Rome a

confusion, or Babel, since _there_ was also such disorderly conduct,

and a confused multitude of all kinds of shameful practices and

vices; and whatever in the whole world was scandalous had flown

together there. In this same, he says, is a church gathered of such

as are Christians, who greet you. But I will readily leave every one

to hold it as he will, for no importance attaches to it.

_My son, Marcus, also._ Some say that he here means Mark, the

Evangelist, and calls him his son, not literally, but

spiritually,--as Paul calls Timothy and Titus his sons, and says to

the Corinthians that he has begotten them in Christ.

V. 14. _Greet ye one another with a kiss of charity._ This custom has

now passed away. In the Gospel we read distinctly that Christ

received his disciples with a kiss, and such was then a practice in

those lands. Of this kiss, St. Paul often speaks, also.

_Peace be with you all that are in Christ Jesus. Amen._ That is, who

believe in Christ. This is the adieu wherewith he commits them to

God.--Thus we have concluded this first Epistle. God grant His grace,

that we may hold and keep it. Amen.

THE SECOND EPISTLE GENERAL OF ST. PETER.

PREFACE.

St. Peter wrote this Epistle because he saw how the true, pure

doctrine of faith had become falsified, darkened and suppressed. And

he has wished to meet a two-fold error, springing from a wrong

understanding of the doctrine of faith, and guard against it in both

directions; namely, that we should not ascribe to works the power of

making us righteous and acceptable before God, though these works

belong to faith; and, on the other hand, that no one should think

that there may be faith without good works. For if any one preaches

concerning faith, that it justifies us without any addition of works,

the people say, "One need do no works," as we see it in our daily

experience; and, on the other hand, when they fall on works and exalt

them, faith must be prostrated, so that the middle way is one to be

retained with difficulty, where there are not preachers of the right

kind.

Now, we have ever taught this doctrine, that to faith we are to

ascribe all things, one as well as another; that it alone makes us

just and holy in the sight of God. Moreover, that if faith is

present, out of it good works must and should proceed, since it is

even impossible that we should pass this our life quite indolent, and

do no works. Thus St. Peter in this Epistle would also teach us, and

thus meet those who perhaps out of the former Epistle might have

received the wrong apprehension that it sufficed for faith, though we

should at the same time do no work. And against this the first

chapter especially aims, wherein he teaches that believers should try

themselves by good works, and become assured of their faith.

The second chapter is against those who exalt works merely, and

depreciate faith. Therefore he admonishes them against the false

teachers who should come, who, through the teachings of men, should

destroy faith entirely. For he clearly saw what a cruel trial there

would yet be in the world, as had even then already begun; as St.

Paul says, II. Thes. ii., "The mystery of iniquity already works."

Thus is this Epistle written as a warning for us, that we prove our

faith by our good works, and yet that we trust not to our works.

CHAPTER I.

V. 1. _Simon Peter, a servant and Apostle of Jesus Christ, to those

who have attained like faith with us, in the righteousness which our

God gives, and our Saviour, Jesus Christ._ Such is the subscription

and the superscription of this Epistle, that we may know who writes

it, and to whom he writes it, even to those who have heard the word

of God and abide in the faith. But what sort of a faith is this? In

the righteousness (says he) which God gives. Thus he grants

justification to faith alone,--as St. Paul, also, in Rom. i. In the

Gospel is that righteousness revealed which avails with God, which

comes from faith; as it stands written: "The just shall live by

faith." Thus St. Peter would admonish them that they should be armed,

and not let the doctrine of faith be torn away, which they have now

apprehended and thoroughly known.

And to this end he adjoins, _in the righteousness which God gives_,

that he may separate from it all human righteousness. For by faith

alone are we righteous before God; wherefore faith is called a

righteousness of God, for with the world it is of no account; yea, it

is even condemned.

V. 2. _Grace and peace be multiplied among you, through the knowledge

of God and Jesus Christ our Lord._ This is the greeting usually

prefixed to the Epistles; and it amounts to this: I wish you, in

place of my service for you, to increase in grace and peace, and grow

ever richer and richer in the grace which comes from the knowledge of

God and the Lord Christ,--that is, which none can have but he who has

the knowledge of God and Jesus Christ.

The Apostles, and the prophets also, in the Scripture, are ever

setting forth the knowledge of God. As Isaiah, xi: "They shall not

injure or destroy in my whole mountain, for the land is filled with

the knowledge of God, as the land is covered with the water." That

is, so overflowingly shall the knowledge of God break forth, as when

a mass of water gushes up and rushes forth and swallows up a whole

land.

Thence shall such peace then follow, that no one shall wrong another,

or make him suffer.

But this is not to know God, that you should believe as the Turks,

Jews, and devils believe, that God has created all things, or even

that Christ was born of a virgin, suffered, died, and rose again; but

this is the true knowledge, whereby you hold and know that God is thy

God and Christ is thy Christ, which the devil and the false

christians could not believe. So that this knowledge is nothing else

but a true christian faith; for if you thus know God and Christ, you

will then confide in them with your whole heart, and trust them in

good and ill, in life and death. Such trust evil consciences cannot

possess. For they know no more of God, except that He is a God of St.

Peter and all the saints in heaven. But as their own God they know

Him not, but hold Him as their task-master and angry judge. To have

God, is to have all grace, all mercy, and all that man can well

receive; to have Christ, is to have the Saviour and Mediator, who has

brought us to say that God is ours, and has obtained all grace for us

with Him. This also must be implied, that Christ is yours and you are

His, then have you a true knowledge. A woman that lives unmarried can

well say that a man is a husband, but this can she not say, that he

is her husband. So may we all well say, this is _a_ God, but this we

cannot say all of us, that He is _our_ God, for we cannot all trust

upon Him nor comfort ourselves as His. To this knowledge belongs also

that which the Scripture calls _faciem et vultum domini_, the face of

the Lord, whereof the prophets speak much; who ever sees not the face

of the Lord knows Him not, but sees only His back,--that is, an angry

and ungracious God.

And here you perceive, that St. Peter does not set himself

particularly to write of faith, since he had already done that

sufficiently in the First Epistle, but would admonish believers that

they should prove their faith by good works; for he would not have a

faith without good works, nor works without faith, but faith first

and good works on and from faith. Therefore, he says, now, also:

V. 3. _According as His divine power (whatever serves for life and

godliness) is abundantly given us._ This is the first point, where

Peter essays to describe what sort of blessings we have received

through faith from God, even that to us (since we have known God by

faith) there is given every kind of divine power. But what sort of

power is it? It is such power as serves us toward life and godliness;

that is, when we believe, then we attain this much, that God gives us

the fullness of His power, which is so with and in us, that what we

speak and work, it is not we that do it, but God Himself does it. He

is strong, powerful, and almighty in us, though we even suffer and

die, and are weak in the eyes of the world. So that there is no power

nor ability in us if we have not this power of God.

But this power of God which is in us, St. Peter would not have so

explained, as that we might make heaven and earth, and should work

such miracles as God does; for how would we be advantaged by it? But

we have the power of God within us so far as it is useful and

necessary to us. Therefore, the Apostle adjoins, and says, _whatever

serves for life and godliness_; that is, we have such power of God

that by it we are eminently favored with grace to do good and to live

forever.

_Through the knowledge of Him who hath called us._ Such power of God,

and such rich grace, come from no other source but from this

knowledge of God; for if you count Him for a God, He will deal also

with you in all things as a God. So Paul also says, I. Cor. i., "Ye

are in all points enriched in every kind of word and knowledge, even

as the preaching of Christ is made powerful in you, so that ye have

henceforth no want." This is now the greatest thing of all, the

noblest and most needful that God can give us,--so that we are not to

receive all that is in heaven and on earth; for what would it help

you, though you were able to go through fire and water, and do all

kinds of wonderful works, and had not this? Many people who perform

such miracles shall be condemned. But this is wonderful above all

things else, that God gives us such power, that thereby all our sins

are forgiven and blotted out, death, the devil and hell, subdued and

vanquished; so that we have an unharassed conscience and a happy

heart, and fear for nothing.

_Through His glory and virtue._ How does that call come, whereby we

are called of God? Thus: God has permitted the holy Gospel to go

forth into the world and be made known, though no man had ever before

striven for it, or sought or prayed for it, of Him. But ere man had

ever thought of it, He has offered, bestowed, and beyond all measure

richly shed forth such grace, so that He alone has the glory and the

praise; and we ascribe to Him alone the virtue and the power, for it

is not our work, but His only. Wherefore, since the calling is not of

us, we should not exalt ourselves as though we had done it, but

render to Him praise and thanksgiving, because He has given us the

Gospel, and thereby granted us power and might against the devil,

death, and all evil.

V. 4. _Whereby are given unto us exceeding precious and great

promises._ St. Peter adjoins this, that he may explain the nature and

method of faith. If we know Him as God, then do we have through faith

that eternal life and divine power wherewith we subdue death and the

devil. Though we see and grasp it not, yet is it promised to us. We

really have it all, though it does not yet appear, but at the last

day we shall see it present before us. Here it begins in faith;

though we have it not in its fullness, we have yet the assurance that

we live here in the power of God, and shall afterward be saved

forever.

Whoever has this faith has the promise; whoever does not believe

possesses it not, and must be lost forever. How great and precious a

thing this is, Peter explains further, and says:

_So that ye by the same might become partakers of the divine nature,

while ye flee from the corrupting lusts of the world._ This we have,

he says, through the power of faith, that we should be partakers and

have association or communion with the divine nature. This is such a

passage that the like of it does not stand in the New or Old

Testament, although it is a small matter with the unbelieving that we

should have communion with the divine nature itself. But what is the

divine nature? It is eternal truth, righteousness, wisdom; eternal

life, peace, joy, happiness, and whatever good one can name. Whoever

then becomes partaker of the divine nature, attains all this,--that

he is to live forever, and have eternal peace, delight and joy, and

is to be perfectly pure, just, and triumphant over the devil, sin and

death. Therefore St. Peter would say this much: As little as any one

can take away from God, that He should not be eternal life and

eternal truth, just as little shall any one take it away from you.

Whatever one does to you he must do to Him, for whoever would crush a

Christian must crush God.

All this, that word, the divine nature, implies, and he also used it

to this end, that he might include it all; and it is truly a great

thing where it is believed. But, as I said above, this is merely

instruction, in which he does not lay down a ground of faith, but

sets forth what great, rich blessings we receive through faith;

wherefore he says, that ye shall have all if ye so live as to prove

your faith, whereby ye flee worldly lusts. So he speaks, now,

further:

V. 5. _Give then all your diligence, and add to your faith, virtue._

Here St. Peter takes up the admonition, that they should prove their

faith by good works. Since such great blessing is bestowed upon you

through faith (he would say), that ye really have all that God is, do

this besides: be diligent, and not sluggish; add to your faith,

virtue; that is, let your faith break out before the world, so as to

be zealous, busy, powerful, and active, and to do many works; let it

not remain idle and unfruitful. Ye have a good inheritance and a good

field, but see to it that ye do not let thistles and weeds grow upon

it.

_And to virtue, discrimination._ Discrimination or knowledge is, in

the first place, that one should manifest an outward conduct, and the

virtue of faith, in accordance with reason. For we should so far

bridle and check the body, that we may be sober, vigorous, and fitted

for good works; not that we should torture and mortify ourselves as

some famous saints have done. For though God is likewise opposed to

the sins that remain in the flesh, yet does He not require that for

this reason you should destroy the body. Its viciousness and caprice

you should guard against, but yet you are not to ruin or injure it,

but give it its food and refreshment that it may remain sound and in

living vigor.

In the second place, discrimination means that one should lead a life

carefully exact, and act with discretion in regard to outward things,

as food and things of that sort,--that one should not act in these

things unreasonably, and that he should give his neighbor no

provocation.

V. 6. _And to discrimination, temperance._ Temperance is not only in

eating and drinking, but it is regularity in the whole life and

conduct, words, works, manners; that we should not live too

expensively, and should avoid excess in ornament and clothing; that

none come out too proudly, and make too lofty a show. But in regard

to this St. Peter will not fix any rule, measure, or limit, as the

Orders have prescribed for themselves, who have wished to do all by

rule, and have framed statutes which must be exactly observed. It is

a thing not to be tolerated in Christendom, that men should require

by laws that there be a common rule on _temperance_; for people are

unlike one to another; one is of a strong, another is of a weaker

nature; and no one in all things is at all times situated as another.

Therefore every one should see to himself how he is situated, and

what he can bear.

_And to temperance, patience._ Thus would St. Peter say: though ye

lead a temperate and discreet life, ye are not to think that ye shall

live without conflict and persecution. For if ye believe, and lead a

fair christian life, the world will not let it alone; it must

persecute and hate you, in which you must show patience, which is a

fruit of faith.

_And to patience, godliness._ That is, that we in all our outward

life, whatever we do or suffer, should so conduct ourselves that we

may serve God therein, not seeking our own honor and gain, but that

God alone may be glorified thereby; and that we should so demean

ourselves that men may take knowledge that we do all for God's sake.

V. 7. _And to godliness, brotherly love._ In this St. Peter obliges

us all to extend a helping hand one to another, like brethren, so

that one should protect another, and none hate nor despise nor injure

another. This is also an evident proof of faith, whereby we show that

we have the godliness of which he has spoken.

_And to brotherly love (charity), common love._ Common love extends

to both friend and enemy, even to those who do not show themselves

friendly and brotherly towards us. Thus St. Peter has here

comprehended in few words whatever pertains to the christian life,

and whatever are the works and fruits of faith, discretion,

temperance, patience, a God-fearing life, brotherly love, and

kindness to every one.

V. 8. _For if such dwell richly in you, it will not permit you to be

idle or unfruitful in the knowledge of our Lord Jesus Christ._ That

is, if ye do such works, then are ye on the right path, then do ye

have a real faith, and the knowledge of Christ becomes active and

fruitful in you. Therefore see to it that ye be not such as beat the

air. Restrain your body, and act toward your neighbor even in such a

manner as ye know that Christ has done toward you.

V. 9. _But to whomsoever such is wanting, he is blind, gropes with

the hand, and has forgotten the purifying of his former sins._

Whoever has not such a preparation of the fruits of faith, gropes

like a blind man here and there, rests in such a life that he knows

not what his state is, has not real faith, and has of the knowledge

of Christ nothing more than that he can say he has heard it.

Therefore he goes along and gropes like a blind man on the way, in an

unconscious life, and has forgotten that he was baptized and his sins

were forgiven him, and is unthankful, and is an idle, negligent man,

who suffers nothing to go to his heart, and neither feels nor tastes

such great grace and blessing.

This is the admonition which St. Peter gives to us who believe, to

urge and enforce those works by which we shall evidence that the true

faith is in us. And, besides, this ever remains true, that faith

alone justifies; where this then is present, there works must

follow.--What follows further, now, is meant to strengthen us.

V. 10. _Wherefore, dear brethren, give so much the more diligence to

make your calling and election sure._ The election and eternal

foreknowledge of God is indeed in itself sure enough, so that man

does not need to make that sure. The calling is also effectual and

sure. For whoever hears the Gospel, and believes thereon, and is

baptized, he is called and saved. Since we then are also thereunto

called, we should apply so much diligence (says Peter), that our

calling and election may be assured with us also, and not only with

God. This is now such a mode of scriptural expression as St. Paul

uses, Eph. ii., "Ye were strangers to the covenant of promise, so

that ye had no hope and were without God in the world." For although

there is no man, neither bad nor good, over whom God does not reign,

since all creatures are His, yet Paul says he has no God who does not

know, love, and trust Him, although he had his being in God Himself.

So here, also; although the calling and election are effectual enough

in themselves, yet with you it is not yet effectual and assured,

since you are not yet certain that it includes you. Therefore St.

Peter would have us make such calling and election sure, by good

works.

Thus you see what this Apostle attributes to the fruits of faith.

Although they are due to our neighbor, that he may be benefited by

them, still the fruit is not to be wanting, that faith may thereby

become stronger, and do more and more of good works. Besides, this is

quite another kind of power from that of the body, for that grows

weary and wastes away if it is used and urged somewhat too far: but

as to this spiritual power, the more it is used and urged, the

stronger it becomes; and it suffers injury if it is not exercised.

For this reason did God introduce Christianity at the first in such a

manner as He did, driven and tried by the wrestling of faith, in

shame, death, and bloodshed, that it might become truly strong and

mighty, and that the more it was oppressed the more it might rise

above it. This is St. Peter's meaning in this place, that we should

not let faith rust and lie still, since it is so ordained that it is

ever made more and more strong by trial and exercise, until it is

assured of its calling and election, and cannot fail.

And here is also a bound set as to how we should proceed with

reference to election. There are many light-minded persons who have

not felt much of the power of faith, who fall in this matter,

stumbling upon it; and they trouble themselves at first with it, and

by reason would satisfy themselves whether they are elected, so that

they may be assured whereon they stand. But desist from this, at

once; it is a thing that cannot be apprehended (grasped). But if you

will be assured, you must reach it by the way which St. Peter here

strikes out for you. If you choose another for yourself, you have

failed already, and your own experience must teach you so. If faith

is properly exercised and tried, then are you at last assured of the

fact that you cannot fail, as now further follows:

_For if ye do these things ye shall never fall._ That is, ye are to

stand fast, not stumble nor sin, but go onward thoroughly upright and

active, and all shall go well with you. But if you would set it right

by your reasonings, the devil will soon throw you into despair and

hatred of God.

V. 11. _And so shall an entrance be ministered unto you abundantly,

into the everlasting kingdom of our Lord and Saviour Jesus Christ._

This is the way by which we enter the kingdom of heaven. Therefore,

no one should propose, by such dreams and reasonings concerning faith

as he has invented in his heart, to enter therein. There must be a

living, active, tried faith. God help us! How have our deceivers

written, taught and spoken against this text, yet whoever has even

the least measure and only a spark of faith, shall be saved when he

comes to die.

If you would pry into this matter, and in this way attain such faith

quickly and suddenly, you will then have waited too long. Yet you are

to understand well, that they who are strong have enough to do,

although we are not to despair even of such as are weak, for it may

indeed well happen that they shall endure, though it will be sorely

and hardly, and will cost much striving; but whoever carefully sees

to it in his life, that faith is invigorated and made strong by good

works, he shall have an abundant entrance, and with calm spirit and

confidence go into that life to come, so that he shall die

comfortably, and despise this life, and even triumphantly go on, and

with gladness hasten to that. But those, who would come in otherwise,

shall not enter thus with joy; the door shall not stand open to them

so wide; they shall, moreover, not have such an abundant entrance,

but it shall be, narrow and a hard one, so that they tremble, and

would rather their life-day should be in weakness, than that they

should die.

V. 12. _Wherefore I will not be negligent to remind you always of

such things, although ye know them, and are established in this

present truth._ That is the same that we also have often said,

although God has now let such a great light go forth through the

revelation of the Gospel, so that we know what true christian life

and doctrine is, and see how all Scripture insists upon it, yet this

(light) we are not to neglect but use daily, not for doctrine, but

for the sake of remembrance. For there is a twofold office in the

christian church, as St. Paul says, Rom. xii.: "If any one teaches,

let him wait on teaching; if any one admonishes, let him wait on

admonition." To teach, is when any one lays down the ground of faith,

and sets it forth to those who have no knowledge of it. But to

admonish, or as Peter here says, _to remind_, is to preach to those

who know and have heard the matter already, so that they are seized

hold of and awakened, in order that they should not be heedless, but

go onward and prosper. We are all beladen with the old sluggard load,

with our flesh and blood, that chooses for ever the byroad, and keeps

us ever subject to its load, so that the soul easily falls asleep.

Therefore we are ever to urge and shake it, as a master urges his

servants, lest they become sluggish, although they know very well

what they should do; for while we must pursue this course for our

temporal support, far more must we do it in this case in spiritual

matters.

V. 13. _For I count it proper, so long as I am in this tabernacle, to

awaken and remind you._ Here St. Peter calls his body a tabernacle

wherein the soul dwells; and it is a phrase like that where in the

first Epistle he speaks of the body as a vessel or an instrument. So

St. Paul also speaks, II. Cor. v.: "We know that if our earthly house

of this tabernacle were broken down, that we have a house built by

God, a house not made with hands, eternal in heaven, and for the same

we long earnestly, for our dwelling which is from heaven. For as long

as we are in this tabernacle we earnestly long," &c. Also, "but yet

we are consoled and know that while we are at home in the body we are

absent from the Lord, but we have far greater desire to be out of the

body and to be at home with the Lord." There the Apostle Paul speaks

also of the body as a house, and makes two homes, and two

sojournings. So Peter speaks here of the body as a tabernacle wherein

the soul rests, and he makes it mean enough; he will not call it a

house, but a hut or pent-house, such as shepherds have. Great is the

treasure, but small is the house in which it lies and dwells.

V. 14, 15. _For I know that I must soon lay off my tabernacle, even

as the Lord Christ hath showed me. But I will take care that ye by

all means, after my departure, may keep such things in your

remembrance._ Here Peter testifies of himself that he has become

assured of eternal life, and to him God had shown beforehand when he

should die; but this took place for our and our faith's sake, for

there must have been some such persons as knew assuredly that they

were elected, who should lay down and settle faith, that we might

know that they preached not the doctrine of men, but the word of God.

But ere they have come to such an assurance, God has thoroughly

proved them first, and purified them. Thus Peter now says, I will not

only remind you with the living voice, but set such things also in

writing, and charge you, through others, that ye ever hold them in

remembrance, through my life and after my death, and not let them go.

There see how great anxiety the Apostle had for souls; yet, alas! it

has helped nothing.

V. 16-18. _For we have not followed cunningly devised fables, when we

have made known unto you the power and coming of our Lord Jesus

Christ, for we have been witnesses of His majesty, when He received

from God the Father honor and praise, by a voice which came to Him

from the excellent glory, this is my well-beloved Son, in whom I am

well pleased; and this voice, which came from heaven, we heard, when

we were with Him on the holy mount._ There St. Peter touches upon the

history written in the Gospel, Matt. xvii., how Jesus took to Himself

three of his disciples, Peter, James and John, and led them aside up

a high mountain, and was glorified before them, and His face shone

like the sun, and His clothing was white as the light, and there

appeared to Him Moses and Elias, who spoke with Him, while a light

cloud overshadowed them, and a voice out of the cloud said, This is

my beloved Son, in whom I am well pleased; hear ye Him. When the

disciples heard that, they fell on their faces, and were very much

afraid. But Jesus went to them, roused them up, and said, stand up,

be not afraid; then they lifted up their eyes, and saw no one but

Jesus only, and when they went down from the mountain He charged them

that they should tell no one of this sight till He arose from the

dead.

So St. Peter would now say, that which I preach to you of Christ and

of His coming, this Gospel that we preach, we have not devised or yet

imagined, nor taken it from cunning fabulists who know how to speak

brilliantly of all things (such as at that very time the Greeks

were), for it is mere fable, and fancy, and idle babbling that they

cunningly give forth, and wherein they would be wise,--such we have

not listened to, nor have we followed them; that is, we preach not

what is from the hands of men, but are sure that it is of God, and

have become so through our eyes and ears;--that is to say, When we

were with Christ upon the mountain, and saw and heard His glory; for

His glory was this, that His face shone like the sun, and His

clothing was as white as snow; besides, we heard a voice from the

highest Majesty, "This is my beloved Son; hear ye Him."

So confident should every preacher be, and not be in doubt thereon,

that he has God's word, that he could even die for it, since it is

worth our life. Now there is no man so holy that he must needs die

for the doctrine which he has taught of himself; wherefore it is

inferred here that the Apostles have had assurance from God that

their Gospel was God's word. And here it is also shown that the

Gospel is nothing else than the preaching of Christ. Therefore we

should hear no other preaching, for the Father will have no other.

"That is my dear Son," He says; "hear Him." He is your Teacher--as

though He had said, "When ye hear Him, then ye have heard me."

Wherefore Peter now says, we have preached Christ and made Him known

to you, that He is Lord, and rules over all things, and all power is

His; and that whosoever believes on Him has likewise such power. Such

things we have not ourselves devised, but have seen and heard them

through God's revelation, by which He has charged us that we should

hear Christ.

But why does Paul separate from one another the power and the coming

of Christ? The power consists, as we have heard above, in that He is

mighty over all things; that all must lie at His feet; and this shall

continue as long as the world stands. While we are flesh and blood,

and live upon the earth, so long shall Christ's kingdom flourish,

even to the last day. Then shall come another period, when He shall

give up the kingdom to God the Father, whereof St. Paul speaks, I.

Cor. xv.: "Christ the first fruits; afterwards those that belong to

Christ, who are His at His coming. Afterward is the end, when He

shall answer for the kingdom to God and the Father." Also: "But when

all shall be subject to Him, then shall the Son also be subject to

Him who subdued all for Him."

How? Is then the kingdom not God the Father's now? Is not all subject

to Him? Answer:--St. Paul explains himself in the same place, and

says: "So that God may be all in all;" that is, whatsoever any one

shall need or should have, that God will be; as St. Peter has told us

above, that we should be partakers of the Divine nature. Wherefore we

shall also have all that God has, and all that is needful for us we

shall have in Him,--wisdom, righteousness, strength and life,--a

truth which we now believe, hearing it merely, and having it in the

word of God. But then shall the word cease, when our souls shall be

enlarged and see and feel it all as a present thing. This is what St.

Paul means, and St. Peter also: that the power of Christ's kingdom

now proceeds; now He gives the word, and thereby, through His

humanity, reigns over the devil, sin, death, and all things. But at

the last day this shall be made clear. Therefore, although God ever

rules, still it is not yet manifest to us. He clearly beholds us, but

we behold Him not. Therefore must Christ surrender up to Him the

kingdom, so that we also shall see it, while we then shall be

Christ's brethren and God's children. Thus Christ received from God

honor and glory (St. Peter here says) when the Father made all things

subject to Him, and made Him Lord, and glorified Him by this voice,

in which He says, "This is my well-beloved Son, in whom I am well

pleased."

By this St. Peter would confirm his doctrine and preaching, that it

might be known whence it came. But this experience was no more than

that he had heard this, and was able to preach of it. But the Holy

Spirit must also come and strengthen him, that he may believe in it,

and preach and confess it cheerfully. The former thing belongs only

to the office of the preacher, not to the soul; but this belongs to

the Spirit.

V. 19. _We have also a sure word of Prophecy, and ye do well in that

ye give heed to it, as to a light that shines in a dark place, till

the day break and the morning star rise in your hearts._ There St.

Peter grasps right hold upon the matter, and would say this much: all

that I preach is to subserve this end, that your conscience may be

assured, and your heart may stand firm on this, and not let itself be

torn therefrom, and that thus both I and you may be certain that we

have God's word. For it is an important matter as respects the Gospel

that we should receive and hold it clean and pure, without addition

and false doctrine. Therefore Peter begins henceforth to write

against human doctrines.

But why does he say we have a sure word of prophecy? Answer: I hold,

indeed, that we shall have no more prophets, such as the Jews had in

former times in the Old Testament. But a prophet eminently should he

be who preaches of Jesus Christ. Therefore, although many prophets in

the Old Testament have foretold concerning things to come, yet they

came and were sent by God, for this reason especially, that they

should foretell Christ. Those, then, who believe on Christ are all

prophets, for they have the true head-article that the prophets

should have, although they have not the gift of making known things

to come; for as we, through the faith of our Master, are Christ's

brethren, are kings and priests, so are we prophets also, all of us

through Christ. For we can all say what belongs to salvation and

God's honor and a christian life, besides of future things, so much

as this is necessarily known to us, viz., that the Last Day shall

come, and that we shall rise from the dead; besides, we understand

the whole substance of Scripture. Whereof Paul also says, I. Cor.

xiv.: "Ye can all prophecy, one after another."

This now, is, what Peter says: we have such a word of prophecy as is

sure in itself; see to it only that it be sure to you; and ye do well

in paying heed to it:--as though he should say: It will be a thing of

necessity to you to hold firmly by it; for it is in regard to the

Gospel as though one were imprisoned in the house, in the midst of

the night, when it was stock dark. Then it were a matter of necessity

that one should kindle a light, till the day came when he could see.

Eminently such is the Gospel in the midst of the night and darkness,

for all human reason is mere error and blindness, while the world is

even nothing else but a kingdom of darkness. In this darkness has God

now kindled a light, even the Gospel, whereby we may see and walk,

while we are on the earth, till the morning dawn comes and the day

breaks.

Thus this text is also strongly against all human doctrine; for since

the word of God is the light in a dark and gloomy place, it follows

that all besides is darkness. For if there were another light besides

the word, St. Peter would not have spoken as he has. Therefore look

not to this, how gifted those men are with reason who teach any other

doctrine, however grandly they put it forth; if you cannot trace

God's word in it, then be in no doubt as to its being mere darkness.

And let it not disturb you at all that they say they have the Holy

Spirit. How can they have God's Spirit if they do not have His word?

Wherefore they do nothing else but call darkness light and make the

light darkness, as Isaiah says, chap. v.

This is God's word--even the Gospel--that we are ransomed by Christ

from death, sin and hell: whoever hears that, he has this light and

has kindled this lamp in his heart, even that by which we may see the

one that enlightens us, and teaches us whatever we should know. But

where this is not, there we rush on, and by matters and works of our

own device would find out the way to heaven. Whereof, by your light,

you can judge and see that it is darkness. Wherefore since they have

not the light, neither would receive it, they must remain in darkness

and blindness. For the light teaches us all that which we ought to

know and what is necessary to salvation--a thing which the world by

wisdom and reason knows not. And this light we must still have and

depend upon, even to the last day. Then shall we have no more need of

the word, just as we put out the lamp when the day breaks.

V. 20, 21. _And this ye should know first of all, that no prophecy of

the Scripture is of any private interpretation; for prophecy came not

aforetime by the will of man, but holy men of God spake as they were

moved by the Holy Spirit._ Here Peter falls upon the matter of false

doctrine: since ye know this, he says, that we have the word of God,

abide thereon, and suffer yourselves not to be drawn from it by

others that teach falsely, though they come and give forth that they

have the Holy Spirit. For this ye should know first of all (the

second matter he would speak of afterward), that no prophecy of the

Scripture is of any private interpretation; by this be directed, and

do not think that ye shall explain the Scripture by your own reason

and wisdom.

In this the private interpretation of Scripture by all the fathers is

thrown down and rejected, and it is forbidden to build on such

interpretation. Though Jerome, or Augustine, or any one of the

fathers have explained it of himself, yet would not we have it from

him. Peter has forbidden you to explain it of yourself at all. The

Holy Spirit will explain it Himself, or it shall remain unexplained.

If now any one of the holy fathers can prove that he has his

explanation from the Scriptures, which give assurance that it should

be so explained, then it is right; where this is not the case, I for

one shall not believe him. Thus Peter lays hold on the boldest and

best teachers; wherefore we should rest assured that none is to be

believed who sets the Scripture forth where he of himself opens and

explains it. For there can be no true sense obtained by private

interpretation. Here have all the teachers and fathers who have

explained the Scripture stumbled, so far as they are extant to us. As

when they refer the passage of Christ, Matt. xvi.: _Thou art Peter,

and on this rock will I build my church_, to the Pope. That is a

human, self-invented explanation; therefore, no one is to believe

them, for they cannot prove out of the Scripture that Peter is ever

spoken of as Pope. But this we can prove, that the rock is Christ and

faith, as Paul says. This explanation is the right one; for of this

we are sure, it has not been invented by men, but drawn from God's

word. Now what is found written and foretold in the prophets, says

Peter, that men have not searched out nor invented; but holy and

pious men have spoken it from the Holy Spirit.

Thus this is the first chapter, wherein St. Peter has first of all

taught us what those really good works are whereby we must give proof

of our faith. In the second place, that no man in Christendom should

preach anything but God's word alone. The reason why it should be so

is no other, as we have said, except that men should preach that word

which shall remain forever, whereby souls may be won, and eternal

life. Now there follows a just admonition, which Christ and Paul and

all the Apostles have also given, that each should look out for

himself and guard against false teachers.

It is especially necessary for us to observe it carefully, so that we

shall not suffer that right and authority which all Christians have,

to be torn from us, to judge and decide on all doctrines; and shall

not let it come to this, that we first wait till the Councils

determine what we are to believe, and then follow that. This we are

now to look at.

CHAPTER II.

V. 1. _But there were false teachers also among the people, as also

among you there shall be false teachers._ This is what St. Peter

would say: All prophecy must proceed from the Holy Spirit, even to

the end of the world, just as it has gone forth from the beginning of

the world, so that nothing shall be preached but what is God's word.

Yet it has ever so happened, that close upon the true prophets and

word of God, there have been false teachers, and so also it shall

continue. Therefore, since ye have God's word, ye should take heed to

yourselves that ye do not have false teachers besides. This is a

sufficient admonition, and it cannot fail where the true word of God

is preached; that close upon it false teachers also should rise up.

The reason is this,--not every one lays hold on the word, and

believes thereon, although it is preached to all. They who believe

thereon, follow it, and hold it fast; but the greater part, they who

do not believe, receive a false sense therefrom, whence they become

false teachers. This matter we have not seriously considered, nor

have we attended to this warning; but we have gone astray, and

whatever has been preached that we have done. Thereon we have

stumbled and fallen, and been led away by delusion, as though the

Pope, with his priests and monks, could not err. Thus those that

should have been on their guard against such things, have been the

first that have urged them upon us. So that we are not free from

blame, though we have a wrong belief, and follow after false

teachers: it shall be of no help to us, that we have not known, since

we were warned beforehand. Besides, God has bidden us that we should

each determine what this or that one preaches, and give account

thereof; if we do not, then are we lost; wherefore it concerns every

one's own soul's salvation to know what God's word is, and what false

doctrines are.

Such warnings against false teachers are, besides, very frequent,

here and there, throughout the Scripture. St. Paul, Acts xx., gives

just such an admonition in his preaching, when he blesses those of

Ephesus and gives them his farewell; and he speaks in this manner: "I

know that after my departure there shall come in among you grievous

wolves, who shall not spare the flock; yea, there shall even of your

own selves arise men who shall teach corrupt doctrine, who shall draw

disciples after them." Christ proclaims it also in Matt. xx.: "If

anyone shall say to you (he says), lo! here is Christ, or lo! there,

then are ye not to believe it; for there shall arise false Christs

and false prophets, and great signs and wonders shall they do, that

shall lead into error, if it were possible, even the elect." And

again, Paul, I. Tim., iv.: "The Spirit speaks expressly that in the

last times some shall depart from the faith, and cleave to erring

spirits and doctrines of the devil by which they speak lies in

hypocrisy." As forcefully as such admonition has gone forth, so

careful should we have been; yet it has been of no avail. The

admonition has been kept silent, and thus we have still wandered, and

suffered ourselves to be led astray.

Now let us see who those false teachers may be, of whom Peter here

speaks. I think that God has ordained by special counsel that our

teachers should have been called doctors, that it might be seen whom

Peter means. For he as much as uses the word here; false

doctors,--that is, false teachers, he says,--not false prophets or

false apostles. In this he fairly hits the high schools, where such a

class of men is made, and whence all the preachers have come forth

into the world; so that there is not even a city under the Popedom,

which does not have such teachers made in the high schools. For all

the world thinks that they are the fountain, the streams of which are

to teach the people. This is a desperate error, since no more cruel

thing has ever come upon the earth than has come forth from the high

schools. Therefore Peter says, that such vain, false teachers are to

be; but what shall they do? This follows further:

_Who shall privily introduce damnable heresies._ He calls them

damnable heresies (sects), or states and orders, because whosoever is

persuaded into them is already lost. These shall they secretly bring

in, he says, not that they shall preach that the Gospel and the Holy

Scriptures are false, for that would have worked quite against

them,--but these names, God, Christ, faith, church, baptism,

sacrament, they shall still hold, and suffer to continue. But under

these names they bring forward and set up something of another sort.

For there is a great difference, whether I say this man preaches

against this doctrine or in accordance with it. When I preach thus,

that Christ is the Son of God and truly man, and whoever believes on

Him shall be saved,--that is right preaching and the true Gospel. But

if one preaches that Christ is not the Son of God, nor truly man,

moreover that faith does not save, it is said in plain contradiction

to it. Whence St. Peter speaks not (for this is what our high

schools, priests and monks do not attempt), except of those associate

doctrines which they introduce through the true doctrine. As when

they speak after this manner,--it is true that Christ was God, and is

man; that He died for our sins, and no one can be saved who does not

believe upon Him. But that belongs only to the common estate (of

Christians); but we will set up a more complete one, in which men

shall vow chastity, poverty, and obedience, as well as fast, endow

institutions, &c. Whoever does this shall go full tide up to heaven.

Where now men preach and hear such things as that there is nothing

better and more saving than virginity and obedience, and that the

monk and the priest are in a higher and more perfect estate than

mankind in general, there is nothing said against the pure christian

doctrine directly, nor are faith and baptism denied, nor that Christ

is the Saviour. But yet there is such doctrine brought in with them,

leading men away from the right path, that they build upon their own

life and works, and hold nothing more in regard to Christ, but just

these words: we believe that Christ is the Son of God, and man; that

He died and rose again; that He is the Saviour of the world, &c. But

they repose no faith in Him, for if they did that, they would not

rest an hour upon their life.

Thus they have also preached and said among the people: "Ye are

Christians already, but that is not enough; ye must also do such and

such works, build churches and cloisters, found masses and vigils,"

&c.

The great multitude has tumbled into this notion, and thought it was

right. Hereby Christendom is divided and separated into as many

sects, almost, as there are states and people.

But this is what men should have preached and taught: Ye are

Christians indeed, and, just as well as those a hundred miles away,

ye have all of you one Christ, one baptism, one faith, one spirit,

one word, one God; so that no work that man can do helps to make a

Christian. Thus, were men included in a common faith, there would be

no difference before God, but one would be as another. This unity

have they rent asunder, in that they say, "You are a Christian, but

you must do works in order that you may be saved;" and thus they lead

us away from faith to works. Therefore St. Peter says, if we will

explain it right, nothing but this: there shall come high schools,

doctors, priests and monks, and all classes of men, who shall bring

in ruinous sects and orders, and shall lead the world astray by false

doctrines. Such are those whom he means here, for they all hold to

the notion that their state and Order saves them, and they cause men

to build and trust thereon; for where men do not hold to this view,

they carefully keep clear of entering them.

_And shall deny the Lord who bought them._ "Oh," say they, "we do not

deny the Lord at all!" But if any one says, "Since you are ransomed

by Christ, and His blood blots out your sin, what will you blot out

by your mode of life?" Then they say, "Ah! faith does not do it

alone, works must also aid towards it." Thus they confess the Lord

Christ indeed with their mouth, but with their hearts they quite deny

him. See how admirably St. Peter expresses it. They deny the Master,

he says, who has bought them: they should be under Him as under a

master whose own they were. But now, though they believe indeed that

He is their master and has purchased the whole world by His blood,

yet they do not believe that they are bought, and that He is their

master; and they say "He has indeed bought and ransomed them, but

then this is not enough,--we must first by our works expiate the sin

and make satisfaction for it." But we say, if you yourself take away

and blot out your sin, what has Christ then done? You certainly

cannot make two Christs who take away sin. He should and must be the

only one that puts away sin. If that be true, then I cannot

understand how I am myself to cancel my own sin. If I do it, I can

neither say nor believe that He takes it away. And it is the same

thing with denying Christ; for although they hold Christ to be their

master, they deny that He has bought them. They believe, indeed, that

He sits above in heaven and is Lord; but that which is His peculiar

office, to take away sin, this they take from Him, and ascribe it to

their own works. Thus they leave to Him nothing more than the name

and title; but His work, His power, and His office, they will have

themselves. So that Christ has truly said, "Many shall come in my

name, and say, I am Christ, and shall seduce many." For they are this

preeminently, not who say, "I am called Christ," but "I am He;" for

they seize to themselves the office that belongs to Christ, thrust

Him from His throne, and seat themselves thereon. This we see before

our eyes, insomuch that no one can deny it. Therefore St. Peter calls

them damnable or ruinous heresies, for they run all of them straight

to hell; so that I suppose that among a thousand, hardly one is

saved. For whoever shall be saved therein must say this much: "My

obedience, my chastity, &c., do not save me; my works do not take

away any sin from me." But how many there are who have these views,

and remain in such a damnable state!

_And shall bring upon themselves quick damnation._ That is, their

condemnation shall quickly overtake them; although it is plain that

God forbears long, yet He will come soon enough. But it is not a

thing that respects the body, that we should be able to see it with

our eyes, but just as the fifty-fourth Psalm says, "They shall not

live out half their day;" that is, death shall seize upon them ere

they themselves suspect, so that they shall say, like Hezekiah, Is.

xxxviii., "I have said in the midst of my life, I must go down into

the grave;" as though they should say, "O Lord God, is death already

here?" For those men who do not live by faith, who are never more and

more weary of life, the longer they live the longer they would live,

and the holier they seem the more terrible will death be to them,

especially to those who have scrupulous consciences and cruelly urge

and vex themselves by works, for it is not possible to vanquish death

by human powers. Where faith is wanting, the conscience must tremble

and despair. Where faith is strong, death comes too slow; while, on

the other hand, he comes to the unbelieving always too soon, for

there is no end to the thirst and love of life.

This is what Peter means here: these people who set up such sects,

and so deny Christ, must come to die with the greatest unwillingness,

trembling and desponding; for they can have no other thought but

this, "Who knows whether God will be gracious to me and will forgive

my sins?" and they remain forever in such doubt, "who knows it,--who

knows it?" and their conscience is never at peace. The longer they

thus continue, the more terrible is death to them; for death cannot

first be subdued, till sin and an evil conscience have been taken

away. So will their condemnation come upon them hastily, so that they

must abide in eternal death.

V. 2. _And many shall follow their destruction._ It may be seen

before our eyes, that it has come to pass just as St. Peter first

declared. There has been not a father or mother who has not wished to

have a priest, monk, or nun, from among their children. Thus one fool

has made another; for when people have seen the misfortune and misery

that are found in the marriage state, and have not known that it is a

safe estate, they have wished to do the best for their children, to

help them to a happy life and freedom from wretchedness. So that St.

Peter has foretold here nothing else but just that the world should

become full of priests, monks, and nuns. Thus youth, and the best

that are in the world, have run with the multitude to the devil. St.

Peter says it, alas! only too truly, that many should follow them to

this destruction.

_By whom the way of truth shall be blasphemed._ This, too, is a thing

that may be seen before our eyes. To blaspheme is to libel, damn, and

curse; as when one condemns the christian estate as error and heresy.

If one now should preach and say that their course is against the

Gospel, because they lead men away from faith to works, then they go

about and cry, "Thou art cursed, thou leadest the world astray." And

they blaspheme even yet more, in perverting what Christ has said, and

saying no! to it. As when they, out of that which Christ has bidden,

make nothing but a story, so that they forbid what Christ would have

left free, and make that sin which He makes none, besides condemning

and burning whoever preaches against it. The way of truth is a

well-ordered life and walk, in which there is no fraud nor hypocrisy,

such as that faith is in which all Christians walk. This they cannot

bear; they blaspheme and condemn it, so as to praise and sustain

their Order and sect.

V. 3. _And through avarice, with feigned words shall they make

merchandise of you._ This is specially the way of all false teachers,

that they preach from avarice, that they may fill their belly, just

as we see that not one of them has held a mass or vigil _gratis_. So,

too, there is never a cloister or monastery built, whereto there must

not fall a full measure of tribute. So, too, there is not a cloister

in the world that serves the world for God's sake. It is all of it

done merely for gold. But if any one really preaches faith, _that_

does not bring in much gold; for then, all pilgrimages, indulgences,

cloisters, and monasteries, to which more than half the wealth of the

world has been devoted and given, must cease; whereof none has any

use but the priests and monks only.