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

by Martin Luther

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: