Collected Works of Martin Luther

by Martin Luther

  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 c
lose 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 thems
elves. 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 preëminently, 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.