The Epistles of St. Peter and St. Jude Preached and Explained. Martin Luther
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that it must no more be a question?" But this we can clearly prove from the Scriptures, that no one can be saved but he who believes on Christ, so that against this they can say nothing. But on their side they will never be able to prove to us from Scripture that he is to be condemned who does not fast on this or that day. Therefore we ought not and shall not believe them.
Now St. Peter says further:
V. 11. Which spirit testified beforehand the sufferings of Christ, and the glory that should thereafter be revealed. This may be understood of both kinds of suffering,—that which Christ, and we also, suffer. St. Paul calls the sufferings of all Christians the suffering of Christ. For just as the faith, the name, the word and work of Christ are mine, inasmuch as I believe on Him, so His suffering is also mine, since I suffer also for His sake. Thus will the sufferings of Christ be daily fulfilled in Christians, until the end of the world.
This is then our consolation in all the sufferings that we experience, that all that we suffer Christ shares with us, that He accounts it all as His own suffering. And of this we are assured, that speedily after suffering glory shall follow. But this we must also understand, that Christ was not glorified before He suffered, so that we are to bear our cross with Him first, that afterward we may share His joy.
All that we now preach, he says, the prophets previously foretold and described in the most explicit manner, just as the Holy Spirit revealed it to them. That we so imperfectly understand the prophets is, because we do not understand their language, since they have spoken clearly enough. Therefore they that are acquainted with the language, and have the Spirit of God, which all believers have, to them it is not difficult of apprehension since they know the scope of all Scripture. But if any one does not understand their language, and has not the spirit, or a christian apprehension, it might seem to him as though the prophets were drunken and full of new wine; although where we must want one, the spirit without the language is better than the language without the spirit. The prophets have a peculiar phraseology, but the sentiment is the same which the Apostles preach, for both have spoken largely of the suffering and of the glory of Christ, as well as of those things that relate to faith. As when David speaks of Christ (Ps. xxi.), "I am a worm and no man," whereby he shows how deeply he is cast down and despondent in his suffering. Likewise, also, he writes of his people and of the affliction of Christians, in Psalm xlv.: "We are despised, and accounted as sheep for the slaughter."
V. 12. That not for their own sakes but for ours did they minister that which is now preached unto you, by those who have preached the Gospel to you, through the Holy Ghost sent down from heaven; that is, the prophets possessed enough thereof to know the fact. But that they should have left it behind them (on record) calls for our gratitude; they have become our servants, and have so ministered to us, that we, through them, might go to school and learn the same lesson. There we have an argument to show that our faith should grow stronger, and we be enabled to arm and sustain ourselves against all false doctrine.
Into which also the angels desired to look. So great things have the Apostles declared to us, through the Holy Spirit, which descended upon them from heaven, as even the angels would gladly look into. When this Spirit opens our eyes and makes us see what the Gospel is, we shall have an appetite for it and a joy in it, although we cannot behold it with bodily eyes, but must believe that we are partakers and fellow-heirs of the righteousness, truth, salvation and all the blessings which God has to bestow. For since He has given us His only Son, that highest good, He will also, through Him, give us all good things, riches and treasures, whereof the angels in heaven have all their joy, and of which they are most desirous. All this is offered to us through the Gospel, and if we believe we shall also have a like desire for them. But our desire for them cannot be as perfect as that of the angels, so long as we live on earth; but it is a good beginning in us, if we experience, through faith, something of it. But in heaven it is so great that no human heart can conceive it; but if we reach that place we shall ourselves feel it.
Thus you see how St. Peter teaches us to arm and equip ourselves with Scripture. For hitherto he has described what it is to preach the Gospel, and shown that as it heretofore has been preached by the prophets, so it should still be, and should be preached in like manner. Now he proceeds farther, and admonishes us in this chapter that we should cleave to the same preaching of the Gospel by faith, and follow after it by love, and therefore says,—
V. 13-16. Gird up therefore the loins of your mind; be sober, and fix your hope firmly on the grace which is offered you through the revelation of Jesus Christ, as obedient children, not conformable to the previous lusts of your ignorance; but as He who has called you is Holy, be ye also holy in all your conduct, as it is written, Be ye holy for I am Holy.
This is an admonition to faith, and the sense is this: while such things are preached to you and bestowed upon you through the Gospel as the angels would rejoice and be desirous to behold, rely on them, and fix your confidence thereon with all firmness, so that it shall be a real faith, and not a painted or fictitious fancy or dream.
Gird up the loins of your mind. Here Peter speaks of a spiritual girding of the mind, just as one girds his sword to the loins of his body. This girding has Christ also enforced, Luke xii., where he says, "Let your loins be girt about." In some places the Scriptures speak of the loins with reference to bodily lust; but here St. Peter speaks of the loins of the spirit. As to the body, Scripture speaks of the loins with reference to natural generation from the father; as we read, Genesis xlix., that from the loins of Judah Christ should come. Likewise the bodily girding of the loins is the same with chastity, as Isaiah says, chapter xi., "Righteousness shall be the girdle of his loins, and faith the girdle of his reins." That is, only by faith is wicked lust subdued and restrained.
But this spiritual girding, whereof the Apostle speaks, means more. As a virgin is pure and inviolate in body, so is the soul spiritually inviolate through faith, by which it becomes Christ's bride. But if it falls from faith into false doctrine, it must be brought to shame. Hence Scripture uniformly calls impiety and unbelief, adultery and whoredom,—that is, when the soul relies on human doctrines, and thus lets go its hold on faith and Christ. This St. Peter here forbids, when he calls on us to gird up the loins of our mind; as though he would say, ye have now heard the Gospel and have come to believe, therefore see to it that ye abide therein, and do not suffer yourselves to be drawn away with false doctrine, so that ye shall not waver and run hither and thither with works.
And here he adopts a peculiar mode of speech, not after the manner of St. Paul, where he speaks of "the loins of your mind." He calls that mind here which we speak of as disposition; as when I say, "This seems to me right and as Paul speaks, so we understand it, so we are disposed." In this he refers especially to faith, and would say: ye have attained a correct apprehension that we must be justified through faith; abide in that mind; gird it up well, hold fast thereon, and suffer not yourselves to be torn from it; then shall ye stand well. For many false teachers shall come in and set up human doctrines that they may pervert your understanding and loose the girdle of your faith; wherefore be admonished, and bind it well to your mind.
The hypocrites who rest on their own works, and hence pass a carefully abstemious life, are thus minded, that God must bring them to heaven for their works' sake; they are puffed up, become proud, abiding in their own opinion and blindness, like the Pharisees, Luke xviii. Of whom also Mary speaks, in the Magnificat, where she uses the same word that stands here in Peter, He hath scattered the proud in the disposition of their hearts,—that is, in their own minds.
Be sober. To be sober is of service outwardly to the body, and is the chief work of faith. For though a man has been justified, he still is not secured from evil lusts; faith has indeed begun to subdue the flesh, but this is ever bestirring itself, and likewise running riot in all sorts of lusts, which would gladly break forth again and act after their own will. Therefore the spirit must daily work to restrain and subdue it, and must charge itself therewith, without intermission, and have a care of the flesh that it do not destroy faith. Therefore those persons deceive themselves, who indeed say they have faith, and imagining that this is enough, live thenceforth according to their own caprice. Where the faith is genuine it must control the body and hold it in check, so that it shall not do what it lusts after. Therefore St. Peter says that we should be sober.
Yet he would not have us destroy the body or