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

by Martin Luther

With meekness and fear. That is, if you are examined and questioned of your faith, you should not answer with haughty words, and proceed in the matter with contempt and violence, as if you would tear up a tree by the roots, but with such fear and humility as if you stood before God's tribunal, and were there to give answer; for if it were now to happen that you should be examined before king and princes, and had well prepared yourself a long time therefor with replies, and thus thinking with yourself, "Deliberate, I will answer him correctly," then shall it be a happy experience for you,—though the devil take the sword out of your hands, and give you a blow, so that you stand in shame, and have put on your armor in vain, and he can fairly take out of your hands the reply you have carefully composed, so that it fails you even though you have it fairly in your mind, because he has beforehand tracked out your thoughts. Even this God suffers to take place, that he may subdue your pride and make you humble.

So, if you would avoid such an experience, you must stand in fear, and not rely on your own strength, but on the word and promise of Christ, Matt. x. 19—"But when they deliver you up, take no thought how or what ye shall speak, for it shall be given you in that same hour what ye shall speak; for it is not ye that speak, but the Spirit of your Father which speaketh in you." It is right, when you are to answer, that you should prepare yourself well with passages out of Scripture; but beware that you do not insist thereon with a proud spirit, since God will even take the most forcible reply out of your mouth and memory, though you were previously prepared with all your replies. Therefore, fear is proper. And so, if you are summoned, then may you answer for yourself before princes and lords, and even the devil himself. Only beware that it be not the vanity of men, but the word of God.

V. 16. Having a good conscience, that whereas they speak evil of you as of evil-doers, they may be ashamed that falsely accuse your good conversation in Christ. Of this St. Paul has already spoken above. We cannot disregard it. If we will follow the Gospel, then must we be despised and condemned by the world, so that men shall hold us as contemptible rabble. But let the devil and all the world rave and rage—let them abuse as they will, yet they shall at last be made to understand, with shame, that they have injured and defamed us, when that day shall arrive,—as St. Peter has said above,—in which we shall be secure, and stand up with a good conscience. These are, in every respect, suitable and forcible replies, which can comfort us and make us courageous, and yet go on circumspectly, with fear.

V. 17, 18. For it is better, if the will of God be so, that ye suffer for well-doing than for evil-doing. For Christ also hath once suffered for our sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit.

It will not, then, be the case that they who shall reach heaven shall have prosperity on earth, while even those who do not arrive at heaven may not have prosperity. For that which God said to Adam is imposed on all men—"In the sweat of thy brow shalt thou eat thy bread;" and to the woman: "In sorrow shalt thou bring forth children." Since, now, adversity is imposed in common upon us all, how much more must we bear the cross if we would attain to eternal life. Therefore, he says, since God will have it so, it is better that ye suffer for well-doing. They who suffer for evil-doing have an evil conscience, and have double punishment. But Christians have only the half of it. Outwardly, they have suffering; but inwardly, comfort.

Yet has he here set a limit,—as he also has said above,—if a case should occur of such severity as the Donatists experienced, of whom Augustine writes, who took such a resolution that, stung by their sufferings, they committed suicide, and threw themselves into the sea.

It is not the will of God that we seek out, and even invite, calamity. Go thou on in faith and love. If the cross comes, take it up; if it comes not, seek not for it.

Therefore these modern spirits commit sin, in that they lash and beat themselves, or subject themselves to torture, and so would storm heaven.

This has Paul also forbidden, in Col. iii., where he speaks of such saints as walk in a self-chosen spirituality and humility, and spare not their body. We should also restrain the body that it do not become too wanton, yet not so as to destroy it; and we should submit to suffer if another sends suffering upon us, but not of our own choice fall therein. That will be the question: if it is God's will—if he has appointed it—for then it is better; while you are also more happy and fortunate that you suffer for well-doing.

V. 18. Since also Christ has once suffered for us—the just for the unjust. There St. Peter presents us, once for all, the example of our Lord, and points us evermore to Christ's sufferings, that we all of us alike should follow his example, so that he need not present a particular exemplar for the estate of every individual. For just as Christ is held forth as an example to all in the whole Church, so it is the duty of every individual in the Church,—each for himself, of whatever state he is,—to copy thereafter, in his whole life, as it is set before him; and he will speak after this manner: "Christ was righteous; yet, for well-doing, has suffered on our account, who were unjust; yet he sought not the cross, but waited till it was God's will that he should drink the cup; and it is He that is our pattern, whom we are to imitate." Thus St. Peter here adduces this one example, to this end especially, that he may thus designate that by which every estate is to be instructed; and now he goes on to declare more fully the suffering of Christ.