Collected Works of Martin Luther

by Martin Luther

  For although the Jews had much outward or ceremonial holiness, there was yet in this no genuine holiness. Peter would say here, God has predestinated you to this end, that ye should be truly holy; as Paul also says, in Eph. iv., “In righteousness and true holiness” — that is, in a genuine and well-founded holiness, — for outward holiness, such as the Jews had, is of no value before God.

  Thus the Scripture calls us holy, while we yet live on earth, if we believe. But the Papists have taken the name from us, and say, we are not to be holy; the saints in Heaven alone are holy. Thus we are compelled to reclaim the noble name. You must be holy, but you must also beware against imagining that you are holy through yourself or by your own merit, but only that you have God’s word, that Heaven is yours, that you are truly pious and made holy by Christ.

  This you must confess if you would be a Christian. For it would be the greatest affront and reviling of the name of Christ, if we took from the honor due to Christ’s blood, in that it is this that washes away our sins, or from the faith that this blood sanctifies us.

  Therefore, you must believe and confess if you would be holy; but by this blood, not by your own excellence must it be, insomuch that for it you would be willing to give up life and all that you possess, and endure whatever might come upon you.

  To obedience and the sprinkling of the blood of Christ. Hereby, he says, are we made holy, if we are obedient, and believe the word of Christ, and are sprinkled with his blood. And here St. Peter speaks in a somewhat different manner from St. Paul. But it is in substance the same as when Paul says that we are saved through faith in Christ; for faith makes us obedient and submissive to Christ and his word. For to obey the word of God and the word of Christ is the same thing, and to be sprinkled by his blood is the same as to believe. For it is difficult to nature, hostile to it, and exceedingly humbling, to submit to Christ, give up all its own possessions, and account them contemptible and sinful. But yet it must be brought into subjection.

  Of sprinkling, the Psalm Miserere Domine (li.) also speaks: “Sprinkle me with hyssop, and I shall be clean.” It refers to the law of Moses, from which St. Peter has derived it, and he discloses Moses to our view, while he brings in the Scripture. When Moses had built the tabernacle, he took the blood of bullocks and sprinkled it over all the people.

  But this sprinkling sanctifies not in the spirit, but only outwardly. Therefore there must be a spiritual purification, since an outward holiness, and one that pertains to the flesh, is of no avail before God. And so God, by this sprinkling, has typified the spiritual sprinkling. As though Peter had said, the Jews who were in that holiness which was outward were held as righteous, and persons of a pure life. But you are reputed base, yet you have a better sprinkling; you are sprinkled in the Spirit, that you may be pure from within. The Jews were sprinkled outwardly with the blood of bullocks, but we are sprinkled inwardly in the conscience, so that the heart is made pure and joyful.

  Thus the Gentiles are Gentiles no longer. The righteous Jews, with their sprinkling, are no more righteous, but all is reversed. There must be a sprinkling which converts us and makes us spiritually minded.

  To preach sprinkling is to preach that Christ has shed his blood, and for us has ascended to his Father, and intercedes, saying, “Beloved Father! behold my blood which I have shed for these sinners.” If you believe this, you are sprinkled. Thus you see the right method of preaching. If all the popes, monks and priests were to fuse all the matter of their preaching into one mass, they would not even then teach and present as much as St. Peter here does in these few words.

  Thus you have the subscription of the Epistle, wherein he manifests his office and what he preaches, as you have now heard. For this alone is the Gospel, and all else that does not accord with it is to be trodden under foot, and all other books are to be avoided in which you find some fine pretence of works and prayers and indulgence that does not teach similar doctrine, and is not confessedly grounded thereon. All Papal books have not a letter of this obedience, of this blood and sprinkling. Now follows the greeting to those to whom he writes.

  Grace and peace be multiplied. Here St. Peter adopts the Apostle Paul’s mode of greeting, although not to the same extent, and it is as much as though he had said, ye have now peace and grace, but yet not in perfection; therefore must ye continue to increase in them till the old Adam die. Grace is God’s favor, which now begins in us, but which must continue to advance and grow even till death. Whoever confesses and believes that he has a gracious God, possesses it, while his heart gains peace also, and he is afraid neither of the world nor of the devil; for he knows that God, who controls all things, is his friend, and will deliver him from death, hell and all evil, — therefore his conscience has peace and joy. Such is the desire of St. Peter for those that believed, and it is a true Christian greeting with which all Christians might well greet one another.

  Thus we have the superscription, with the greeting; now he begins the Epistle, and says:

  V. 3-9. Blessed be God and the Father of our Lord Jesus Christ, who, according to his abundant mercy, has begotten us again to a lively hope, through the resurrection of Jesus Christ from the dead, to an inheritance imperishable, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith to salvation, ready to be revealed in the last time, wherein ye greatly rejoice, though now for a little time (if need be) ye are sad through manifold temptations; that the trial of your faith might be found more precious than the perishable gold (that is tried by fire), to praise, honor, and glory, when Jesus Christ shall be revealed, whom ye have not seen and yet love, in whom through ye believe and see him not, yet for your faith’s sake ye rejoice with joy unspeakable and full of glory, receiving the end of your faith, even the salvation of your soul.

  In this preface you perceive a truly Apostolic address and introduction to the matters in hand, and as I have said already, this is the model of a noble Epistle. For he has already exhibited and made manifest what Christ is, and what we have attained through him, when he says, that God hath begotten us again to a lively hope through the resurrection of Christ.

  Thus all good things are bestowed upon us by the Father, not for any desert of ours, but of pure mercy. These are true Gospel words which are to be preached, but how little — God save us — of this kind of preaching is to be met with in all sorts of books, even those that must be considered the best; how little agreement is there, as St. Jerome and St. Augustine have written, in this position, — that Jesus Christ is to be preached, that he died and rose again, and that he died and rose again that through such preaching men might believe on him and be saved. That is preaching the true Gospel. Whatever is not preached in this wise is not the Gospel, do it who will.

  This is now the summa summarum of these words. Christ, through his resurrection, has brought us to the Father; and so, too, St. Peter would bring us to the Father by the Lord Christ, and he sets him forth as Mediator between God and us. Hitherto we have been taught that we should call upon the saints; that they are our intercessors with God, while, moreover, we have had recourse to our dear Virgin, and have set her up as Mediatress, and have let Christ go as an angry judge. This the Scripture does not do; it goes further, and exalts Christ; teaching that he is our Mediator, by whom we come to the Father. Oh! it is a blessing infinitely vast that is bestowed upon us through Christ, that we may go into the presence of the Father and claim the inheritance of which St. Peter here speaks.

  These words also well exhibit the feelings which the Apostle had, as with the deepest reverence he begins to praise the Father, and would have us adore and bless Him for the sake of the infinite riches which He has bestowed upon us, in that He has begotten us again, and this, too, before we had desired or sought it; so that nothing is to be praised but pure mercy, in order that we may not make our boast of any works, but confess that we hold all that we have of God’s compassion.

  There is no more the law and vengeance befor
e us, as heretofore, when He affrighted the Jews so that they were forced to flee, but dared not go toward the mount. He vexes and chastises us no more, but shows us the greatest friendship, creates us anew, and appoints us, not to do some work or works, but produces within us an entirely new birth and new being, that we should be something different from what we were before, when we were Adam’s children, — namely, such as are transplanted from Adam’s heritage into the heritage of God; so that God is our Father, we are His children, and thus also heirs of all the good which He possesses. Observe with what emphasis the scriptures present this matter; it is all a living, not a vain, matter in which we are concerned. Since we are thus begotten again the children and heirs of God, we are equal in honor and dignity with St. Paul, St. Peter, our blessed Virgin, and all the Saints. For we have the treasure and all good things from God just as richly as they; for it is just as necessary for them to be begotten again as for us, — therefore they have nothing more than all other Christians.

  To a living hope. That we continue to live on earth is mainly to this end, that we should be of service to others. Otherwise, it were better that God should have taken away our breath and let us die as soon as we were baptized and had begun to believe. But He suffers us to live here in order that we may bring others also to believe, doing to them as He has done toward us. But while we remain on earth, we must live in hope; for although we are assured that through faith we have all the good things of God, (for faith brings along with it assuredly the new birth, the adoption, the inheritance, and makes them yours,) still you do not as yet behold them; but the matter exists in hope, while it is of but small importance that we may not see it with our eyes. This he calls the hope of life; that is, by a Hebrew phrase, as though for sinful man we should say, a man of sin. We call it a living hope; that is, one in which we certainly expect, and may be assured of, eternal life. But it is concealed, and a veil is drawn over it, that we see it not. It can only be apprehended in the heart and by faith, as St. John writes in his Epistle, 1 John v.: “We are now the children of God, and it doth not yet appear what we shall be; but we know that when it shall appear that we are like Him, we shall behold Him as He is.” For this life, and that, cannot be commingled, cannot consist with one another, so that we should eat, drink, sleep, watch, and do other works of the flesh which this life renders necessary, and at the same time have our full salvation. Therefore we can never arrive at eternal life unless we die, and this present life passes away. Thus, as long as we are here we must stand in hope, until it be God’s pleasure that we should behold the blessings that are ours.

  But how do we attain to this living hope? By the resurrection of Christ from the dead, he says. I have often asserted that no one can believe on God except through a mediation, since we can none of us treat for ourselves before God, inasmuch as we are all children of wrath; but we must have another by whom we may come before God, who shall intercede for us and reconcile us to God. But there is no other mediator than the Lord Christ, who is the Son of God. Therefore that is not a true faith which is held by the Turks and Jews, — I believe that God has created heaven and earth. Just so does the devil, too, believe, but it does not help him. They venture to present themselves before God without having Christ as mediator. So St. Paul speaks in the fifth of Romans, “We have access to God by faith, not through ourselves, but through Christ.” Therefore we must bring Christ with us, must come with Him, must satisfy God by Him, and do all that we have to transact with God through Him, and in His name. That is the thought implied here by St. Peter, and he would also say, we surely expect this life, although we are still on earth. But all comes in no other way than through the resurrection of Christ, since He has arisen and ascended to heaven, and is seated at the right hand of God. For on this account He ascended, in order to bestow upon us His Spirit, that we might be born again, and now through Him might come to the Father and say, “Behold, I come before thee and pray, not because I rely on my own request, but because my Lord Christ has gone before me and is become my intercessor.” These are all glowing words wherever there is a heart that believes; where there is not, all is cold and unimpressive.

  Hence we may determine what genuine Christian doctrine or preaching is. If the Gospel is to be preached, it must concern the resurrection of Christ. Whoever does not preach this is no Apostle; for it is the head article of our faith. And those books are truly the noblest which teach and enforce such doctrine, as was said above. So that we may easily discover that the Epistle of James is no true Apostolic Epistle* for it contains scarcely a letter of these things in it, while the greatest importance belongs to this article of faith. For were there no such thing as the resurrection, we should have neither comfort nor hope, and all beside that Christ has endured or suffered would have been in vain.

  * The well-known views of Luther in regard to the Epistle of James, and the grounds upon which he rejected it from the canon of the New Testament, are presented in this passage. He was too impatient of the seeming contradiction between Paul and James upon the subject of faith, and too hastily concluded that they were irreconcilable. A careful consideration of the scope of the argument in the Epistle of James, removes the difficulty, as may be seen at large in later commentators. There is no historical reason for casting discredit upon the Epistle of James. The early Christian writers furnish very decided testimony in its favor. Clement of Rome has alluded to it twice. Hermas has not less than seven allusions to it, according to Lardner fully sufficient to prove its antiquity. Origen, Jerome, Athanasius, and most of the subsequent ecclesiastical writers quote from it, and it is found in all the catalogues of canonical books published by the general and provincial Councils. But an argument of still greater weight is, the fact that it is inserted in the Syriac version of the New Testament, executed at the close of the first, or early in the second century. None certainly would question that the Jewish believers to whom it was addressed would be the best judges of its genuineness and authenticity, and by them it was unhesitatingly accepted.

  Therefore one should teach after this manner: You perceive that Christ has died for you, has taken upon Himself sin, death, and hell, and bowed Himself under them. But in no respect were they able to crush Him, for He was too strong for them; but He has risen up from beneath them, and has vanquished all, and brought them in subjection to Himself; and to this end, that you might be relieved from them, and made to triumph over them. If you believe, you possess this. All these things, by our own power, we could not effect; hence it was necessary that Christ should do it, otherwise He had never needed to come down from heaven. We can only conclude that if one preaches of our own works, that preaching does not agree and cannot consist with this. Oh, so thoroughly as we Christians should know this! so clear should the Epistle be to us!

  V. 4. To an imperishable and undefiled and unfading inheritance. That is, we hope not for a blessing or an inheritance that is far off. But we live in the hope of an inheritance that is just at hand, and that is imperishable as well as undefiled and unfading. This blessing is ours henceforth and forever, although we do not now behold it. These are powerful and excellent words; into whosesoever mind they enter, he will, I imagine, not be greatly anxious after worldly good and pleasure. How can it be possible that one who assuredly believes this, should yet cleave to perishable possessions and lusts?

  If worldly good is presented in contrast with this, it is at once seen how it all passes away and endures but for a time; but this alone lasts forever and will never consume away. Besides, that is all impure, and defiles us, for there is no man so devoted that worldly prosperity will not soil his purity. But this inheritance alone is pure; whoever has it is ever undefiled; it will not fade; it endures and does not corrupt. All that is on earth, however hard it be, is yet changeable and has no permanence. Man, as soon as he grows old, becomes deformed: but this does not change, but abides forever, fresh and green. On earth there is no pleasure that will not at length become irksome, as we see that men grow weary of all
things; but with this blessing such is not the case. This do we possess only in Christ, through the mercy of God, if we believe, and it is freely bestowed upon us. For how is it possible that we poor wretches should be able to deserve such good through our own works as no human reason or sense can conceive?

  That is reserved in heaven. Certain it is that our inheritance is imperishable, undefiled and unfading. It is only for a little while concealed from us, until we close our eyes and are buried, when, if we believe, we shall surely find and behold it.

  V. 5. Who are kept by the power of God through faith unto salvation. We wait for this priceless inheritance, he says, in the hope to which we have attained through faith; for this is their order of succession: From the word follows faith, from faith is the new birth, from the new birth we pass to hope, so that we certainly expect and are assured of the blessing. So that Peter has here asserted, in a truly christian manner, that it must take place by faith, not by our own works.

  But St. Peter says here, more particularly, ye are kept by the power of God — to salvation. But there are many people who, if they hear the Gospel, — namely, that faith alone, irrespective of works, justifies, — break in at once and say, “Yes! I believe too!” To think their thoughts which they themselves conceive, is faith. Yet we have also been taught from Scripture that we cannot do the least work without God’s Spirit; how then by our own power should we be able to do the highest work, — namely, believe? Wherefore such thoughts are nothing else but a dream and a fiction. God’s power must be present and work within us, in order that we may believe; as Paul also says, Eph. i., “God grant you the spirit of wisdom that ye may know what is the exceeding greatness of His power toward us who have believed, according to the working of His mighty power,” &c. Not only is it God’s will, but a power of God that is far from unimportant. For if God produces faith in men, it is certainly as great a work as though He recreated heaven and earth.