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

by Martin Luther

So St. Paul teaches us, also, in Romans xii., that each should esteem the other better than himself, so that each should place himself below the other, and give him the preference. The gifts of God are manifold and various, so that one is in a more exalted position than another; but no one knows who is most exalted in the sight of God, for he may easily raise hereafter to the highest place one who here occupies the meanest position. Therefore should every one, however high he be exalted, humble himself and honor his neighbor.

V. 17. Love the brotherhood. I have spoken above of the distinction which the Apostles make between love in general, and brotherly love. We are required even to love our enemies: this is common christian love. But brotherly love is, that we Christians should love one another as brethren, and communicate one to another, since we all alike have our blessings from God. This is the love which St. Peter here particularly requires.

Fear God; honor the King. He says not that we are to have great regard of lords and kings, but still that we are to honor them, although they are heathen, as Christ also did, and those prophets who fell at the feet of the King of Babylon. But here perhaps you will say, "hence, you perceive, that we are to be obedient to the Pope and are to fall at his feet." Answer: Certainly, if the Pope attains to temporal power and conducts himself like another sovereign, we are to be obedient even to him, as when he speaks after this manner: "I forbid you wearing the cowl or tonsure; besides, on this day you are to fast, not that it is of any avail before God, nor is necessary to salvation, but because I, as a temporal ruler, require it." But in case he goes further, and says, "This, in God's place, I forbid your doing—this you are also to receive as though it came from God Himself, and are to observe it under pain of excommunication and deadly sin," then you are to say, "Pardon, my master, I will not do it."

To the power we are to be subject, and are to do what it bids, while it does not bind the conscience and only forbids in respect to outward things, even though it should proceed tyrannically towards us; for "if any one will take away thy coat, let him take thy cloak also." But if it invade the spiritual domain and constrain the conscience, over which God only must preside and rule, we certainly should not obey it, but rather even slip our neck out from under it.

Temporal authority and government extend no further than to matters which are external and respect the body. But the Pope not only arrogates this to himself, but would seize upon the spiritual also; and yet he has nothing of it, for his commands have respect to nothing but clothing, food, canonries and prebends—a matter which belongs neither to civil nor spiritual control. For how is the world benefitted by these things? Besides, it is impious to make sins and good works to consist in such matters, where they do not belong; wherefore Christ cannot suffer it. But civil government he can well tolerate, since it does not encumber itself with the matters of sins and good works, and spiritual concerns, but has to do with other things,—as protecting and fortifying cities, building bridges, imposing taxes, gathering tribute, extending protection, guarding the land and the people, and punishing the evil-doers. Therefore, to such a prince, while he imposes no ordinance upon the conscience, a Christian may readily render obedience, and he does it unconstrainedly, since he is free of all things.

Therefore, whenever an emperor or a prince asks me what my faith is, I shall tell him, not because he commands it, but because I am under obligation to confess my faith publicly before every man. But in case he should go further, and command me that I should believe thus or so, then I shall tell him: "My good sir, do you attend to your civil government; you have no authority to intrude on God's domain, wherefore I certainly shall not obey you. You cannot yourself tolerate invasion into your sovereignty: if any one against your will passes the limits, you shoot him down with musketry. Do you imagine then that God will tolerate it, that you should thrust Him from His throne and seat yourself in His place?" St. Peter calls civil magistracy only a human ordinance. So that they (the magistracy) have no power to step into God's ordinances and to make laws against faith. But of this we have said enough. It follows now, further, in the Epistle:

V. 18-20. Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward. For this is thankworthy, when any one, for conscience toward God, endures grief, suffering wrongfully. For what praise is it, if ye endure buffeting for your faults? But if ye for well-doing suffer and endure, this is well-pleasing with God.

St. Peter has thus far taught us how we should be subject to the civil power, and give it honor. Wherefore we have stated how far its authority extends, that it may not arrogate to itself in matters which pertain to faith. This is said of magistracy in general, and is a doctrine for every one (to receive). But now he proceeds, and speaks of such power as does not extend itself over a community, but only over individuals. Here he first teaches how domestic servants should conduct themselves toward their masters, and this is the substance of it:

Household servants are just as really Christians as any other class, if, like others, they have the word, faith, baptism, and all such blessings; so that, before God, they are just as great and high as others. But, as to their outward state and before the world, there is a difference, since they occupy a lower station, and must serve others. Wherefore, since they are called into this state by God, they should let it be their business to be subject to their masters, and have respect and esteem for them. Of this the prophet David gives a fine illustration, and shows how they are to serve, Ps. cxxiii.: "As the eyes of the servant to the hand of his master, and as the maiden looks to the hand of her mistress, so are our eyes directed to Thee."—That is, servants and maidens should perform with humility and care what the master or the mistress requires. This is the will of God, and therefore it should cheerfully be done. Of this you may be certain and assured, that it pleases God and is acceptable to Him, when you do this in faith. Wherefore, since these are the best works which you can do, you are not to run far after others. What your master or mistress commands you, that God Himself has commanded you. It is not a human command, although it is made by man. So that you are not to scruple as to the master you have, be he good or bad, kind, or irritable and froward; but think thus, let the master be as he will, I will serve him, and do it to honor God, since He requires it of me, and since my Master, Christ, became a servant for my sake.

This is the true doctrine which is ever to be urged, which now, alas! is buried in silence and is lost. But no one regards it except those who are Christians, for the Gospel preaches only to those who receive it. Wherefore, if you will be a child of God, purpose in your heart to render such service as Christ Himself bids you. As also St. Paul teaches, in Eph. vi., "Ye servants, be obedient to your masters that are upon earth, as to the Lord Christ; not with eye-service only, as men-pleasers, but as servants of Christ; that ye obey from the heart, for God's sake, with cheerfulness." Consider that ye serve the Lord, and not man. So, also, he says, in Col. iii., "For ye serve the Lord Christ." Ah! if the popes, monks and nuns were in such a state as this, how would they thank God and rejoice! For none of them can say, God has commanded me to celebrate mass, sing matins, pray the seven times, and the like,—for Scripture does not contain a word on the subject; so that if they are asked whether they are confident and assured that their state pleases God, then they say, No! But if you ask a little maid-servant why she scours the key or milks the cow, she can say, I know that the thing I do pleases God, for I have God's word and commandment. This is a great blessing, and a precious treasure of which no one is worthy. A prince should thank God for it, if he might do the same. It is true, he can do in his state what God requires,—namely, punish the wicked. But when, and how rarely, does it happen that he can discharge such a duty aright! But in this state it is all so ordered, that you may know that when you do what you are bidden, it pleases God.