Besides, St. Peter says that they do not tremble to blaspheme dignities; for it has become to the Pope a small and slight thing to put kings and princes under ban, to curse them, and depose them, and moreover excite mischief among them, and stir them up one against another. And as to those who have opposed themselves, these he has quickly overthrown and trodden on, not because they have done anything against faith or love, but only because they have not been willing to be subject to the Romish See, or kiss the Pope’s foot, because, forsooth, his power was as much greater than that of secular princes as the sun is than the moon, or as the heaven is high above the earth; so they lyingly blasphemed, while yet they are bound to be subject and obedient to them, and should bless them and pray for them, as Christ our Lord subjected Himself to Pilate, and gave to the Emperor the penny tribute. They ought, therefore, to tremble at reviling against dignities; yet are they unaffrighted and presumptuous in regard to it, and they revile with all zeal and recklessness, while yet if even the strongest angels cannot endure judgment against themselves from the Lord, and besides are struck dumb from cursing and reviling the very One from whom they cannot escape, how then will these wretched people endure it?
V. 12, 13. But these are like unreasoning brutes, that are born, in accordance with their nature, to be taken and destroyed; they speak evil of that which they do not know, and in their own ruin shall they perish, and receive therefrom the reward of their unrighteousness. Unreasonable brutes, Peter calls them, as though they had within them not a spark of anything that smacked of spirit, performed no spiritual duty that they should do, but lived like the fool, and became effeminate through a carnal life. But in that he says they are naturally born to be taken and destroyed, it may be understood in a two-fold manner: first, as of those that take and destroy, such as the wolf, lion, bear, the sparrow-hawk and eagle, — so these grasp to themselves, and tear away from others all they can, goods and honor. Secondly, of those that shall be taken, crushed and destroyed at the judgment of the last day.
They count temporal enjoyment as the fullness of pleasure. See how indignant St. Peter is! I must not chide the young gentlemen so grievously. They think if they only live well, and have good times, then they have enough of all things, and are right well off; this one can easily trace in their spiritual claim, when they say that whoever touches them as to their property or their belly, is of the devil. They themselves cannot deny this, that their whole system is framed to this end, that they may have lazy and idle times, and all that can suffice them. They will lade themselves with no trouble or labor, but every one must make and devote enough for them. They must go to the choir and pray. God has commanded all men that they should eat their bread by the sweat of their brow, and He has imposed trial and anxiety upon all. Meanwhile, these young masters would slip their heads out of this noose, and busy themselves with kisses. But this is the greatest blindness, that they are so dumb, and therefore hold that such a shameful life is right and lovely.
Spots are they, and blemishes. They know not but that they adorn Christianity, as the sun and moon do heaven, and are the noblest and most precious jewels, like gold and precious stones; yet St. Peter calls them spots of shame and blemishes. The true christian life develops from faith, serves every one in love, bears the holy cross, which is the true badge, ornament, jewel and honor of the Christian Church; — but these have, in place of the cross, lust and luxury; instead of love to their neighbor, they seek their own interest, snatch all to themselves, and let nothing go from themselves to another for his advantage. Thus they know of faith just nothing at all. For they are nothing but the spots and stains which Christianity must have as its shame and derision. That is chiding enough, certainly, for our spiritual lords.
They lead an effeminate life through your charity, feast richly on your goods. What was given at first out of christian love, to procure a common fund for widows and worthy persons, and also for the poor, so that no one among the Christians need suffer want or beg, — property of this kind is now all devoted to monasteries and cloisters, from which our ecclesiastics fill their bellies, living upon it most luxuriously, and revelling in it; and to this end they say it belongs to them, and no one shall restrain them for it. The Holy Spirit will not permit that the servants of the church should lead an effeminate life from other people’s labor; but to the laboring class, and to man, woman and child generally, was it properly devoted of old.
V. 14. They have eyes full of adultery. Such must always follow when the body is crammed with food and drink, and loiters indolent, as was said above. Wherefore does St. Peter say, — not, they are adulterers, — but, they have eyes full of adultery? It is as much as though he should say, They think ever on nothing but fornication, and can never restrain their roguery, nor be satisfied and quiet. This is the cause of their continual gluttony and revel, so far as they can push it, and thus they are suffered to live at large and unpunished, just as they like, — as follows:
Their sin is not to be interfered with. The Pope has forbidden any prince or secular magistrate to punish ecclesiastics, and where they maintain their own authority he puts them under bann. But this matter is committed to the bishops; yet, since they are knaves themselves, they look through their fingers. Thus they have excepted themselves from subjection to civil government and the sword, so that no one shall dare to restrain them in their caprice, and they all live according to their own lusts, like those of old before the deluge.
They allure to themselves light-minded souls. With such great show as they exhibit in their knavish life, as going through with mass, begging, singing, &c., do they allure and draw light-minded and unstable souls, who are without faith, to imagine that everything is spiritual; and all is shaped to this end, that men may think that in that estate every one shall have enough, and good times besides, and, moreover, that he shall reach heaven; and yet it is all done only to this end, that they may fill their bellies and their dirt-bag.
They have a heart penetrated with covetousness. This vice is so gross and open among the ecclesiastics, that even the common people have complained of it. Yet he says not, they are covetous, but, they have a heart penetrated with covetousness, and especially exercised therein. This may be seen in the fact that they have invented so many swindling and cunning stories that it is impossible to count them, by which they bring all the world’s wealth to themselves.
All that this class practices and pursues is simple, pure covetousness, and must all be worth money enough. They show it also most plainly of all, as they are equipped and prepared on all sides to call on men for their gold; so that St. Peter was certainly not a liar.
They are children of cursing. That is, in the Hebrew, as much as to say, they are cursed children, subject to the curse of God, so that before God they have no favor or salvation, and only become more wicked from day to day, and continually, also, greater blasphemers of God; so that they surely lade themselves full enough with the wrath and terrible judgment of God. That is surely spoken severely and fearfully enough; while it is high time that whoever can flee and run, should flee and run forth from this cursed state. Should we bear such a title, that is certainly pitiful; but if the High Majesty also arraigns, curses, and condemns, — who will endure it?
V. 15. They have forsaken the right way, and gone in error. They should have taught the right way, — how we must cleave to Christ, and come to God by faith, and through love to our neighbor; and thereafter bear the holy cross, and endure whatever meets us therefor. But they preach no more than this, “go hither and thither, — be monk and priest, — found churches, masses, &c., &c.;” and they lead away the people from faith to their own works, which yet are such as are of no use to their neighbor.
V. 15, 16. And have followed the way of Balaam, the son of Bosor, who loved the reward of unrighteousness, but had a rebuke for his transgression, the dumb beast of burden speaking with man’s voice and reproving the folly of the prophet. Here he brings in an illustration from the fourth book of Moses, xxii.-xxiv. When the child
ren of Israel had journeyed out of Egypt and had come into the land of the Moabites, king Balak sent to a prophet in Syria, by the name of Balaam, and besought him that he would come and curse the Jewish people, that they might become weak and that he might slay them. Then God appeared to Balaam, and forbade him to curse the people; therefore the prophet declines to comply with Balak. Thereupon the king sent to him once more, and promised to give him large wealth. Then God permits him to go to him, yet he shall say nothing but what He shall direct him to say.
Upon this, he rose up and mounted upon an ass. The angel of God came and walked in the way, and stood before him with a drawn sword. The ass saw it, and turned aside out of the way, at which the prophet struck her, that she should go in the way. Then the angel went to a narrow place where the ass could not turn aside, and when she presses herself against the wall and bruises the prophet’s foot, she is forced to fall under him upon her knee, while he is angered so as in his rage to strike the ass with his staff. Then God opens the mouth of the beast to speak with the voice of a man, and she said, “What have I done to you that you should strike me so?” And he said, “Ah! if I had now a sword in my hand, I would slay you.” Then the ass answered and said, “Am I yet the ass upon which thou hast ridden continually even to this day, and have I done it for no more than this?” Then were the eyes of the prophet opened, so that he saw the angel with the drawn sword, at which he was affrighted and would have turned back; but the angel of the Lord bade him go on, but thereupon forbade him to speak anything else than what He should say to him.
When now the prophet was come to the king, he takes him up to a height from which he could see the whole people of Israel. Then the prophet bade him erect seven altars, and on each offer a sacrifice; and then went aside and asked the Lord what he should say. And God gave him his word in his mouth. And he rose up to bless and glorify the people of Israel with fair words; and this he did three times, one after another. Then was the king filled with wrath, and said, “Did I not call thee that thou shouldst curse mine enemies? and yet thou hast blest them now these three times. I had thought that I should have honored thee, but the Lord hath turned thee away from honor.” Balaam answered and said, “Yet I told thee at first, that though thou shouldst give me thine house full of silver and gold, still I could speak nothing else but what God should say to me.”
Yet did the prophet afterward give the king counsel how he should manage with the people, although he might not curse them and overcome them by power, — so that they sinned against God. Then the king sets up an idol, by name Baal-Peor, and causes that the Moabite women, daughters of lords and princes, should ensnare the people to themselves to sacrifice to their gods; and when they had brought them to themselves, they made supplication to the idol with meats and drinks, and committed sin with the women. Then was God angry, and commanded the chief of the people to be hung upon the gallows, and permitted four and twenty thousand men to be overcome in one day. Such was this prophet Balaam’s advice, for the sake of gold.
Of this St. Peter here speaks, and would say that our ecclesiastics are specially Balaam’s children and scholars; for just as he gave evil counsel to set up an idol so that the children of Israel should be brought to sin and provoke God that they should be slain, so have our bishops also set up an idol, in God’s name, — to wit, their human doctrine of their own works; and they let faith go, and they lure to themselves christian souls whom they injure, and thereby provoke God to anger, so that he has punished the world with blindness and stupidity. For all this we may thank our spiritual masters.
Thus Peter compares especially these false teachers to the prophet Balaam, since they even, like Balaam, purely for the sake of gold, set up such idolatry and ruin souls.
Besides, he mentions his right name, for Bileaam or Balaam is he called in Hebrew, a swallower or swiller, like one who gapes his throat open, and swallows and devours all. This shameful name must he bear, because he has brought so many people into sin, insomuch that they are destroyed and overcome.
Such Balaamites are our bishops and ecclesiastics, who are the throat of the devil, by which he draws so many souls to himself, and swallows them down. But the surname of this prophet is, the son of Bosor, — that is to say, flesh, — or, as Moses says, son of Beor, that is, of a fool. A fool is his father. So are these, also, blind, dull and foolish people, who must yet needs rule; such a people as the flesh bears, for the spirit makes men of another stamp. So God has given these in the Scripture their own name, and therein they are so painted to the life, that we may know in what account they are to be held.
Now the dumb beast of burden, the ass, signifies the people that lets itself be bridled and ridden, and goes as it is led, like the ass, who was forced and beaten cruelly when he went out of the way into the ditch, and must neither give place before the angel in the way so long as it could help, nor turn aside, and so must fall down. For in the same way have these seducers also urged on the people, until these last have become sensible that it is a thing not to be endured, and that they deal unfairly with them, and have wished to turn them aside from the way. But the harshness has been so gross whereby they have troubled the people, that at length God has opened our lips and given words into our mouths, so that even the children speak of it; whereby their folly is made plain, so that they must be ashamed. In this way we ought to meet them when they go about, and give out that it belongs not to the laity to read the Scripture, and therefore say, we must hear what the Councils determine. For then you may answer, Has not God spoken even by an ass? Be content with our knowing that ye, in times past, preached the word of God; but now ye have become fools, and are possessed by avarice, what wonder is it that now the common people have been roused and impelled by God to speak the truth, though it has been so burdened and oppressed like a dumb beast of burden. This is their likeness, taken from the prophet Balaam. Now St. Peter says further of these false teachers:
V. 17. They are wells without water, and clouds driven about by the whirlwind. In like manner Solomon presents us a comparison, in Prov. xxv., and says, “As when a great cloud and strong wind go forth, and yet no rain follows, so is a man who makes high boastings of himself, and does not make good his words.” So Peter says here, also, they are wells without water, and clouds driven about by the whirlwind; that is, they make great show, and have nothing beside. They are like the dry, false and exhausted wells, although they have the fame and title of being true wells. For Scripture calls those who teach, wells, as the ones from whom should flow that wholesome doctrine by which souls are to be quickened. To this office are they anointed and set apart. But what do they do? Nothing, as a general thing; for they have nothing else but just the bare name, just as they are called shepherds, and yet are wolves.
Besides, they are the clouds which the wind drives about — not like the thick, black and lowering clouds which are wont to give us rain, but like those fleecy ones which move about and fly in the air, and are very light, which the wind drives wherever it will, after which no rain can follow. So our teachers also sweep about and move high in Christendom, like the clouds in heaven, but let themselves be driven about wherever the devil chooses, to whom they are ready to yield in all kinds of lusts. But yet they preach not a word of God, like true teachers and preachers, who are called clouds in Scripture (as Is. v.), — as also by all that gives forth water, preachers are typified in Scripture.
For whom is reserved the blackness of darkness forever. They live now at their ease, and things go with them just as they themselves would have them. But there shall come an eternal darkness upon them, although they do not believe nor apprehend it.
V. 18. For they speak in swelling words, which have nothing back of them. If you ask how they may be called wells without water, and clouds without rain, while they yet preach throughout the whole world, St. Peter answers: they rain and preach, alas! altogether too much; but they are only vain, swollen and puffed-up words, by which they blow the poor people’s ears full, so that men
think it is something fine; and yet it is nothing but show. Just as the monks, with high, bold words, set forth their obedience, poverty and chastity, so that men think they are a holy people, while yet it is nothing but mere trickery, and certainly no faith nor love can be found among it. Like this, also, is their pretence that the estate of bishops is a more perfect estate, while these yet do nothing else but ride about pompously on their fine horses, and now and then consecrate churches and altars, and baptise bells. Such puffed-up and swollen words are the whole spiritual law of the Pope, throughout.
And they allure, through guile, to the lust of the flesh, those who had well-nigh escaped, and now they walk in error. This is what these wells and teachers do, so that they who were almost escaped must fall into the snare of wickedness, and for the first time be truly captured. A child that has been baptised, rescued from all sins, snatched from the devil and set out from Adam into Christ, when he comes to reason is soon entangled and led away into error. Men should be taught of faith, and love, and the holy cross, while our clergy go their own way, throw up their work whereby these persons fall back again into error, even though they had escaped it. But how does this come to pass? Thus: in that by guile they allure the people to the lust of the flesh. Their strongest persuasion is in their saying that priests, monks and nuns should not be married, and should bind themselves to maintain chastity, by which they do no more than allure to unchastity, forasmuch as the wretched people must perish in their wicked lusts, and there is nothing to help them.
But here you clearly see that Peter speaks of none other than teachers who bear rule in Christendom, where men are baptised and believers, — for among the Turks and heathen, no one has so escaped; it is only among Christians, where they have the chance to lead souls astray, and bring them into the snare of the devil.
Collected Works of Martin Luther Page 394
