Collected Works of Martin Luther

by Martin Luther

  This is what Peter means here: these people who set up such sects, and so deny Christ, must come to die with the greatest unwillingness, trembling and desponding; for they can have no other thought but this, “Who knows whether God will be gracious to me and will forgive my sins?” and they remain forever in such doubt, “who knows it, — who knows it?” and their conscience is never at peace. The longer they thus continue, the more terrible is death to them; for death cannot first be subdued, till sin and an evil conscience have been taken away. So will their condemnation come upon them hastily, so that they must abide in eternal death.

  V. 2. And many shall follow their destruction. It may be seen before our eyes, that it has come to pass just as St. Peter first declared. There has been not a father or mother who has not wished to have a priest, monk, or nun, from among their children. Thus one fool has made another; for when people have seen the misfortune and misery that are found in the marriage state, and have not known that it is a safe estate, they have wished to do the best for their children, to help them to a happy life and freedom from wretchedness. So that St. Peter has foretold here nothing else but just that the world should become full of priests, monks, and nuns. Thus youth, and the best that are in the world, have run with the multitude to the devil. St. Peter says it, alas! only too truly, that many should follow them to this destruction.

  By whom the way of truth shall be blasphemed. This, too, is a thing that may be seen before our eyes. To blaspheme is to libel, damn, and curse; as when one condemns the christian estate as error and heresy. If one now should preach and say that their course is against the Gospel, because they lead men away from faith to works, then they go about and cry, “Thou art cursed, thou leadest the world astray.” And they blaspheme even yet more, in perverting what Christ has said, and saying no! to it. As when they, out of that which Christ has bidden, make nothing but a story, so that they forbid what Christ would have left free, and make that sin which He makes none, besides condemning and burning whoever preaches against it. The way of truth is a well-ordered life and walk, in which there is no fraud nor hypocrisy, such as that faith is in which all Christians walk. This they cannot bear; they blaspheme and condemn it, so as to praise and sustain their Order and sect.

  V. 3. And through avarice, with feigned words shall they make merchandise of you. This is specially the way of all false teachers, that they preach from avarice, that they may fill their belly, just as we see that not one of them has held a mass or vigil gratis. So, too, there is never a cloister or monastery built, whereto there must not fall a full measure of tribute. So, too, there is not a cloister in the world that serves the world for God’s sake. It is all of it done merely for gold. But if any one really preaches faith, that does not bring in much gold; for then, all pilgrimages, indulgences, cloisters, and monasteries, to which more than half the wealth of the world has been devoted and given, must cease; whereof none has any use but the priests and monks only.

  But how do they act to get the gold into their own hands? With feigned words, says Peter, shall they make merchandise of you. For they have selected the word by which they make money of the people, for this very purpose, as when they say, “If you give the dear Virgin, or this or that saint so many hundred florins, you do a most excellent good work, and merit so much indulgence and forgiving of sin, and ransom as many souls from purgatory.”

  This and the like are just carefully feigned words, to the end that they may shave us of our gold; for in all this there is really no desert, nor grace, nor blotting out of sin. Still they explain the noble words of Scripture all of them in such a way, that they may traffic with them for gold. So, also, there has come of the holy, gracious Sacrament, nothing else but a traffic, for they do nothing with it but smear the people’s mouth, and scrape their gold from them. Observe, then, whether St. Peter has not drawn and painted our clergy to the life.

  Whose judgment now of a long time lingereth not, and their damnation slumbereth not. They shall not drive this on at length, nor carry it out, (he would say); for when they urge it most strongly, their sentence and condemnation shall fall upon them. Even now it goes forth; they shall not escape it, — as St. Paul also says, II. Tim. iii.: “Their folly shall be revealed to all, so that they shall be put to shame;” God grant that they may be converted and come out from their dangerous state, when they hear and understand it, for though there are some who have not been seduced into this state, yet is it in itself nothing but a mere pernicious sect.

  Thus St. Peter has attempted to describe the shameful, godless life that should succeed to the genuine doctrines of the Gospel, which the Apostles preached. Now he goes further, and sets before us three terrible examples — of the angels, of the whole world, and of Sodom, how God condemned them, — and speaks thus:

  V. 4. For if God spared not the angels that sinned, but has thrust them down to hell in chains of darkness, and given them over to be reserved for judgment. By these words St. Peter terrifies those who live so gay and secure as we see those do who cleave to that which the Pope has enacted, in that they are so confident and shameless that they would tread every one under foot. Therefore he would say this much: Is it not great presumption on their part that they go on so eagerly, and would bring every thing to pass by their own head, as though God should yield to them, and spare them, who yet spared not the angels? As though he had said, these examples should justly terrify even the saints, when they see such a severe sentence in that God has not spared those high spirits and noble beings who are far more learned and wise than we, but has thrust them into chains of darkness; — such is the severe sentence and condemnation whereto He has ordained them, in which they are held bound and imprisoned, so that they cannot flee away out of the hands of God, since they have been cast into outer darkness, as Christ says in the Gospel.

  And here St. Peter shows that the devils have not yet their final punishment, but still go about in a hardened, desperate state, and look every moment for their judgment, just as a man that is condemned to death is perfectly desperate, hardened, and more and more wicked. But their punishment has not yet overtaken them, but they are now only bound and reserved for it. This is the first example. — Now follows the second:

  V. 5. And spared not the old world, but saved Noah, the eighth person, a preacher of righteousness, and brought the flood upon the world of the ungodly. This is, moreover, a fearful example, such indeed that there is not a more bitter one in the Scripture. One might almost despair in view of it, who was even strong in faith. For when such language and such a sentence go to a man’s heart, and he thinks of it, that so he too ought to die, he must tremble and despond, if he is not well prepared, since among so many in the whole world, no one but these eight only were saved. But how have they deserved it, that God by such a severe sentence should have drowned all, one with another, in one mass, husband and wife, master and servant, young and old, beast and bird? Because they led such a wicked life. Noah was a pious man and a preacher of righteousness, and had already lived five hundred years, before the flood, when God commanded him to build an ark, — on which he wrought a hundred years thereafter; and he led throughout a uniformly godly life. Whence you may judge what a cross he had to bear, and in what care and anxiety the pious man stood, when he must needs show, by words and works, that he was a Christian. For it cannot be allowed that faith should conceal itself, and not break out before men by words and well-doing. So this man, alone, perhaps, long before God bade him build the ark, exercised the preacher’s office, and spread the word of God not in one place, but, beyond doubt, through many lands. So that he must thus have suffered much and great persecution even, inasmuch as he is specially (as Peter says) sustained and kept by God, or he would soon have been overwhelmed and slain; for he must thus needs bear upon himself much envy and hate, and make even many high, wise and holy people his enemies. Had the matter not been helped, then the world would have despised the word of God, and been ever growing more wicked. When they had now driven on the
ir wickedness to great length, God said, “My Spirit shall not always strive with men, since they are flesh; yet will I give them the term of an hundred and twenty years.” Besides, “I will destroy from the earth the men whom I have created, from man even to the reptile, (I will destroy them).” These words he preached and enforced daily, and began to build the ark as had been commanded him; and he labors on it a hundred years. But the people laughed at him, and were only so much the more obstinate and foolish. But what the sin was for which God destroyed the world, the text of Gen. vi. tells us, that the children of God, — that is, those who came of holy parents, and were instructed and brought up in the faith and in the knowledge of God, sought after the daughters of men, since they were fair, and took for their wives whom they would. Thereafter they came from this to be powerful tyrants, who did everything that they chose after their own caprice; wherefore God punished the world and destroyed it by the flood.

  V. 6. And reduced the cities of Sodom and Gomorrah to ashes, overthrowing and condemning them. This is the third example drawn from the destruction of those five cities, Gen. xix. Whereof also the prophet Ezekiel speaks, in chap. xvi., addressing the city of Jerusalem: “this was the sin of Sodom thy sister, — pride, fullness of bread, luxury and idleness, and that to the poor they did not reach out the hand, and have lifted themselves up, and have wrought such shameful cruelty before me that I have even destroyed them.” For Sodom was a land, like the garden of the Lord, as Moses says, and a rich mine of costly oil and wine and all things, so that every one would think, here dwells God. For this they were secure, and led such a shameful life as Moses has written of. Such sin breaks out only where there is an assurance that they have enough to eat and drink and to spare, and idleness is joined therewith; just as we still see, the richer cities are the more shamefully do men live in them; but where there is hunger and cumber there the sins are so much the fewer. Therefore God permits, in regard to those that are His, that their education should be severe, that they may remain pure.

  These are the three fearful examples whereby St. Peter threatens those that are godless. And as he insists upon it so, we must hold that this is its import. And it is spoken especially of the spiritual order — pope, cardinals, bishops, priests, monks and nuns, and all who hang upon them. These are, as it were, angels in the Apostles’ stead, appointed to this very end, that they should preach and make known God’s word; for an angel is a messenger, or one sent, who discharges his message by word of mouth, for which reason preachers are called in Scripture angels, — that is, messengers of God. Such angels should our clergy be. But as these angels of old fell off from God, and set themselves above God, and wished to be their own masters, so these do also, and have nothing but just the name of messengers, as those have the name alone of angels. So these also, as they have gone off from God, shall be held in chains of darkness and reserved to condemnation; as he has said above, that their sentence does not linger, nor their damnation slumber, although punishment has not as yet overtaken them.

  Beside, they are like that former world, who, although they heard the prophets and the word of God, yet blasphemed and reviled them; and as Moses writes, took to themselves wives according to their pleasure, whomsoever they would, and became great and powerful tyrants. Observe, then, whether all that which Moses wrote of those is not now taking place. These are the great scamps that live in revelry, oppress the world by their tyranny, and no one must ask of them why they play the fool. Whomsoever they will they take for wife or daughter, in spite of any one’s complaining; for if any one finds fault with it they are themselves judges, and there is no one who can win their cause of them. Therefore whatever they can devise to bring into their hands by oppression or fines, that also they execute. And if any one should seize upon it, they then say, “it is the spiritual possession of the churches; it is exempt, and no one must lay hands on it.” And as to those who preach God’s word, they punish them to the taking away their life, and declare God’s sentence on those that laugh at them; they will not hear the word, and they persecute the very preachers of righteousness, and, remaining great and mighty lords, would retain their title, so that they may be called spiritual, like those that are God’s children, yet rule with full power in all obstinacy; but they must at last be subdued and destroyed. But the others who preach God’s word shall be kept and sustained.

  Thirdly: as the land where the cities of Sodom and Gomorrah were was a mine of fat, and all had enough of what the earth could bear, thereby the people became indolent, glutted themselves with food and drink, and to none of the poor did they reach out the hand. Such is the case also with our Spiritual Estate, who possess generally the best land, the best castles and cities, and the greatest rents and tribute, while they have enough also to eat and drink. Besides, there is not a more indolent class of people on earth, that lives without anything of care or labor, and is fed by the sweat of the poor. But what indolence brings along we may see before our eyes. The Pope forbids them to take a married wife, so that if they then keep their concubines and have children they must give gold to the bishop for every child, whereby they will smooth the thing over and cancel the sin. I will not here speak of other secret sins which one dare not lightly stir up.

  Finally, you here see that St. Peter accounts of the Spiritual Estate no otherwise than as of Sodom and Gomorrah, for they are all such people as no one can be benefited by who lend none a helping hand, but seize to themselves all they can, under the pretence, which they put forth, that what is given to them is given to God, and they let no one be helped though he suffer want. Wherefore just as those were overthrown and turned to ashes, so shall these also be destroyed at the last day.

  V. 7. And rescued righteous Lot who was troubled greatly by the libertine course of the wicked. Was it not a great aggravation that they not only rushed publicly and shamelessly into whoredom and adultery, but into such sins as may not be mentioned, — insomuch that they did not even spare the angels who came to Lot, and they rushed on thus in their course, both young and old, in all the corners of the city! Against this, righteous Lot had daily preached and warned them, but all in vain, except that he is vexed by them, since he must stand still yet cannot smooth over the evil, just as is the case with us now, for there is no more hope to reform or help this grievous course of life that the world leads.

  V. 8. For while that righteous man dwelt among them, since he must see and hear it all, they vexed his righteous soul from day to day, by their ungodly deeds. Here Peter describes the cross which this holy man must have borne, while he preached to the people and brought up his daughters in faith; and so it is accounted toward him by God. Now St. Peter decides how the godless shall be kept for punishment at the last day.

  V. 9, 10. The Lord knoweth how to deliver the godly out of temptation, but to reserve the unjust to the day of judgment to be punished, but especially those that walk after the flesh in the lust of uncleanness. This is certainly deep passion and earnestness in the Apostle. If God spared not (says he) the young new world, how much more severely and fearfully will he now punish those to whom the Gospel has been revealed and preached, and before which no such great light has arisen; as Christ also declares, Matt. xi., “Woe to thee, Capernaum, who art exalted even to heaven! thou shalt be thrust down to hell; for if the deeds that have been done in thee had been done in Sodom, it had been standing at this day; for I say unto you, it shall be more tolerable for Sodom in that day than for you.” But such threatening is in vain. The godless do not turn themselves for it.

  To live in the lust of uncleanness is to live just like an unreasoning beast — according to mere sense and every kind of lust. So everything is ordered by the Pope, ordered as it has pleased him, and all must subserve their wilfulness and tyranny; and they have warped and explained all just as it has pleased them, and thereupon said, “the holy See at Rome cannot err,” while there is not one who has preached anything of faith or love; but they have taught nothing except what they have themselves imagined.


  V. 10, 11. And those who despise governments, presumptuous, self-conceited, tremble not to revile dignities, whereas the angels, who are greater in power and might, bring not a railing accusation against them before the Lord. He calls kings, princes and lords, and all civil magistracy, governments; and not the Pope and bishops, for these are not to be lords at all; since Christ, in the New Testament, is represented only as a servant — so that one Christian is to serve another, and hold him in honor. Wherefore this is St. Peter’s meaning: that they should be subject and obedient to civil magistracy; as the sword is introduced by God’s ordinance, stand thou in fear. Yet they do the very reverse of this. They have excepted themselves, and say they are not subject to the civil magistracy; yea, they have not only excepted themselves, but have even subjected those to themselves, and trampled on them with their feet, and permit themselves shamelessly to be called lords, even by kings and princes, just as the Pope writes of himself that he is a lord of heaven and earth, and has in his hand both the civil and spiritual sword, and that every one must fall at his feet.