Collected Works of Martin Luther

by Martin Luther

  This is the true doctrine which is ever to be urged, which now, alas! is buried in silence and is lost. But no one regards it except those who are Christians, for the Gospel preaches only to those who receive it. Wherefore, if you will be a child of God, purpose in your heart to render such service as Christ Himself bids you. As also St. Paul teaches, in Eph. vi., “Ye servants, be obedient to your masters that are upon earth, as to the Lord Christ; not with eye-service only, as men-pleasers, but as servants of Christ; that ye obey from the heart, for God’s sake, with cheerfulness.” Consider that ye serve the Lord, and not man. So, also, he says, in Col. iii., “For ye serve the Lord Christ.” Ah! if the popes, monks and nuns were in such a state as this, how would they thank God and rejoice! For none of them can say, God has commanded me to celebrate mass, sing matins, pray the seven times, and the like, — for Scripture does not contain a word on the subject; so that if they are asked whether they are confident and assured that their state pleases God, then they say, No! But if you ask a little maid-servant why she scours the key or milks the cow, she can say, I know that the thing I do pleases God, for I have God’s word and commandment. This is a great blessing, and a precious treasure of which no one is worthy. A prince should thank God for it, if he might do the same. It is true, he can do in his state what God requires, — namely, punish the wicked. But when, and how rarely, does it happen that he can discharge such a duty aright! But in this state it is all so ordered, that you may know that when you do what you are bidden, it pleases God.

  God does not look to the work, how small it is; but to the heart that serves him in such little things. But in this it happens as in other matters: what God has commanded, no one performs; what men enact and God does not ordain, every one complies with.

  But, say you, “Ah! how is this? What if I have such a strange and irritable master as no one can thankfully serve, for many such may be found?” To this St. Peter answers, “Are you a Christian and desirous to please God, you are not to inquire as to that matter how strange and froward your master is, but ever direct your eyes to this, and observe what God bids you.” So that you are to reason after this manner: “I will in this way serve my Master, Christ, who requires it of me that I be subject to this froward master.” If God should command you to wash the devil’s feet, or those of the merest wretch, you are to do it; and this work would be just as much a good work as the highest of all, when God calls you to it. Therefore you are to have no regard to the person, but only to what God requires; and in this case the least work is more to be preferred in God’s sight, when rightly performed, than all the popes’ and monks’ works in one heap. But whomsoever this does not incite, that it is God’s will, and is acceptable to Him, the work will be of no avail to him. Better than it is you cannot make it, worse than it is you cannot leave it. And therefore this is to be done with all fear, (as St. Peter says,) that it may be rightly proceeded with, since it is not the command of men, but of God.

  And here St. Peter speaks particularly of servants according to the circumstances of those times, when they were held as property, such as are to be found still in some places, and are exchanged like cattle, who are ill-treated and beaten of their masters; and the masters had such license that they were not punished although they put their servants to death. Wherefore it became necessary that the Apostles should carefully admonish and comfort such servants, that they might serve their hard masters, and endure it, though suffering and injustice were imposed upon them. Whoever is a Christian must also bear a cross; and the more you suffer wrongfully, the better it is for you; wherefore you should receive such a cross from God cheerfully, and thank Him for it. This is the right kind of suffering, that is well-pleasing to God. For what a thing would it be, that you should be cruelly beaten and had well deserved it, yet would glory in your cross? Therefore St. Peter says: When ye suffer and are patient for well-doing, this is well-pleasing with God, — that is to say, acceptable and exceedingly grateful in the sight of God, and a real service of God. Observe, here are those truly precious good works described, which we are to do; and we like fools have trodden this doctrine under foot, and have invented and devised other works; so that we should lift up our hands, thank God, and rejoice that we at length have such knowledge. — Now it follows, further:

  V. 21-25. For thereunto are ye called, since Christ also hath suffered for us, and left us an example, that ye should follow in His steps; who did no sin, and in His mouth was found no guile; who, when He was reviled reviled not again, when He suffered He threatened not, but committed it to Him that judgeth righteously; who Himself hath borne our sins in His own body on the tree, that we might be without sin and live to righteousness; by whose stripes ye are healed. For ye were as sheep going astray, but ye are now returned to the Shepherd and Bishop of your souls.

  Thus it is, as we have said, that the servant should resolve in his heart and be induced cheerfully to do and suffer what is required of him, since his Master, Christ, has done so much for him. Hence they are to reason thus: since my Master has thus become my servant, — a thing to which He was not obliged, — and has given up body and life for me, why should not I serve Him in return? He was perfectly holy and without sin, yet has He so greatly humbled Himself, and has shed His blood for me, and has died that He might take away my sin. How then shall not I also endure somewhat if it pleases Him? Whoever reflects on this must be a stone if it does not move him; for when the Master goes forward and steps in the mire, the servant should cheerfully follow Him.

  Therefore St. Peter says, Hereunto are ye called. Whereto? That ye should suffer wrongfully like Christ. As though he would say, If you will follow after Christ you must not dispute and complain greatly, though you are unjustly treated, but endure the same and count it for the best, since Christ has suffered all without guilt of His own. He did not even defend His integrity when He stood before the judges. So that you are to neglect this right, and only say, Deo gratias, for this am I called that I should endure injustice; for what should I complain of when my master did not complain?

  And here St. Peter has quoted some words from the prophet Isaiah, — namely, these, Chap. liii.: “Who did no sin, neither was deceit found in His mouth,” also, “by whose stripes ye are healed.” Christ was so pure that not an evil word was ever on His tongue. He deserved that all should fall at His feet, and bear Him in their hands. Although He had power and the right to avenge Himself, he yet permitted Himself to be derided, insulted, reviled, and besides all, put to death, and never opened His mouth. Why then should you not endure it also, when you are nothing but sin? You ought to praise and thank God that you are counted worthy of this, — that you should be like Christ; and not murmur nor be impatient though you be made to suffer, since the Master did not revile nor threaten in return, but even prayed for his enemies.

  But perhaps you say, “How? Am I then to give that which is due to those who treat me unjustly, and say of them, they have done well?” Answer. No! but this is what you are to say: I will from my heart cheerfully suffer it, although I have not deserved it, and you do me injustice for my Master’s sake, who also has endured injustice for me. You are to commit it to God, who is a righteous judge, and will richly reward it, just as Christ committed it to His Heavenly Father. He who has borne our sins in His own body (says St. Peter); that is, he has not suffered for himself, but for our welfare. We who have crucified him by our sins, are far from that condition ourselves. Wherefore, if you are a pious Christian, you are to follow after your Master, and mourn for those who make you suffer, and even pray for them, that God will not punish them; for they do far more injury to their own souls than to your body. If you lay this to heart, you shall easily forget your suffering, and suffer cheerfully. For we are to consider that we were once in such a Christless state as those, but have now, through Christ, been converted, as St. Peter concludes and says:

  V. 25. Ye were like sheep going astray, but ye are now returned to the Shepherd and Bishop of your Souls. This, however, is
a passage from the prophet Isaiah, who speaks after this manner: “We have all gone astray like sheep, and every one has gone in his own way.” But now have we obtained a Shepherd, says St. Peter. The Son of God has come for our sake, that He might be our Shepherd and Bishop; He gives us His Spirit, feeds us, and leads us by His word, so that we now know how we are helped. Therefore, when you confess that through Him your sins have been taken away, then you become His sheep, and He becomes your herdsman. Just as He is thy Bishop, so art thou His Soul. This is, then, the comfort which all Christians have. Thus we have two chapters in this Epistle, wherein St. Peter has in the first place taught the true faith, then the true works of love, and has spoken of two kinds of works. First, what we all generally should practice toward civil government, then how domestics should conduct themselves toward their masters. And what St. Peter says here of servants, extends, also, to some other persons, — namely, artizans, day-laborers, and all kinds of hired servants. Now he goes on to teach us further, how husband and wife should conduct themselves toward one another in a christian manner.

  CHAPTER III.

  V. 1-6. LIKEWISE ye wives be in subjection to your own husbands, so that they who do not obey the word may be won without the word, through the conduct of their wives, when they see your chaste conversation coupled with fear. Whose adorning is not outward, in the braiding of the hair, and the wearing of gold, or the putting on of apparel, but the hidden man of the heart, in that which is incorruptible, a meek and quiet spirit, which is, in the sight of God, of great price. For thus also did the holy women of old adorn themselves, who hoped in God and were subject to their husbands. As Sarah was obedient to Abraham and called him master, whose daughters ye are, if ye do well, and fear not of any terror.

  Here St. Peter speaks especially of wives, who at that time had heathen and unbelieving husbands. And on the other hand, he speaks of believing husbands who had heathen wives; for it often occurred while the Apostles preached the Gospel among the heathen, that one was a Christian and the other not. If it then was commanded that the wife should be subject to the husband, how much more must it be so ordered now. Therefore it is the woman’s duty, St. Peter would say, to be subject to her husband, although he is a heathen and unbeliever; and he gives the reason why this should be so.

  V. 1, 2. So that even they who believe not on the word, may be won without the word, through their wives’ conduct, when they see your chaste conversation coupled with fear. That is, when a man sees that his wife proceeds and conducts herself with such propriety, then he is drawn toward obedience, and holds the state of a Christian to be one that is truly blessed. And although it is not directed to women to preach, yet should they so conduct themselves in their demeanor and conversation that they may thereby attract their husbands toward obedience: — as we read of the mother of St. Augustine, who converted her husband, who had been a heathen, before his death, and so afterward her son Augustine. Still it is an external thing, which, as it is not to be performed in order to our justification for obedience, does not save you, for you may perhaps find an obedient wife who is yet unbelieving, but you should do it for this reason, that you may thereby benefit your husband. For thus has God ordained (Gen. iii.) when He says to the woman, “thou shalt submit thyself to thy husband, and he shall be thy master,” which is also the punishment which he has imposed on the woman. But such is (I say) the outward conduct — that which belongs to the body, not to the spirit.

  But this is a great thing, to know what works we should do to please God. By this rule are we to run, just as we see that the world runs, by the rule that it has falsely devised. It is a high, noble blessing which a wife may have when she so conducts herself as to be subject to her husband, inasmuch as she is saved, and her works please God; what can be a happier experience? Therefore whoever wishes to be a christian wife is to reason after this manner: I will not pay regard as to what sort of a husband I have, whether he be a heathen or a Jew, righteous or wicked; but to this I will pay regard, to the fact that God has placed me in the marriage state, and I will be subject and obedient to my husband. Then all her works are precious if she stands in such obedience.

  But where the influence of attraction is not employed, nothing else will avail: — for you never will succeed by blows in making a wife pious and submissive. If you strike one devil out you will strike two devils in, as they say. Oh! if people who are in the marriage state knew this, how uprightly would they walk; but no one does cheerfully what God has commanded, but all run after that which men have invented. This command God has wished to be so carefully observed, that he authorized husbands to make void the vows which their wives made if they were displeasing to them, as we read in Num. xxx., so that all might go on peacefully and quietly at home. This is one point. Now the Apostle directs further how a woman should conduct herself toward other people.

  V. 3, 4. Whose adorning, let it not be outward, in braiding of the hair, and wearing of gold, and putting on of apparel, but of the hidden man of the heart, in that which is incorruptible, a meek and quiet spirit, which in God’s sight is precious. This treasure, which is internal, should be possessed not only by the wife, but by the husband. But here possibly some one might ask whether that which St. Peter here says of ornament is commanded or not. We read of Esther, that she wore a golden crown and precious ornaments, decking herself as a queen. So also of Judith. But near by it is recorded, that she despised the ornament and wore it from necessity. So that we say this much, that a woman should be so disposed as not to care for this adorning; yet, inasmuch as people convinced on the subject of ornament, cease not from the use of it, such is their habit and nature, — a christian wife should despise it. But if the husband requires it, or there is a reasonable cause for her adorning herself, it may well be done. But in such a way should she be adorned, as St. Peter here says, as to be inwardly attired in a meek and quiet spirit. You are vainly enough adorned when you are adorned for your husband; Christ will not suffer it that you should be adorned to please others, and that you should be called a vain harlot. Therefore you are to see to it, that you wear about in your heart the hidden treasure and precious adorning, in that which is incorruptible, as St. Peter says, and lead a pure, merciful, temperate life.*

  * “Here the Apostle pulls off from christian women their vain outside ornaments; but is not this a wrong to spoil all their dressing and fineness? No; he doth this only to send them to a better wardrobe: there is much profit in the change.” — Leighton on I. Peter.

  It is good evidence that there is not much of the spirit there, where so much is expended on ornaments, but this will be trodden under foot where faith and the spirit are present, and these will say, like Queen Esther, “Lord, thou knowest that I regard with aversion the crown which I wear on my head, and that I am compelled thus to adorn myself. If this was not required to be done of me out of love to my king, I would much rather trample it under foot.” Where the wife is of such a disposition, she will so much the more please her husband. Therefore they are to take this into consideration (says St. Peter), that they adorn the inward man, where there is to be a quiet spirit, one that cannot be ruffled; not only that they do not run into excess, so that they may be kept from confusion and shame, but, his meaning is, that they should beware that the soul remain unruffled, and in the true faith, and that this be not forsaken. Thus is derived a heart such as does not break forth and busy itself as to how it shall appear before the world. Such a heart is a precious thing in the sight of God. If a woman were to adorn herself with pure gold, precious stones and pearls, even to her feet, it would be exceedingly splendid. But you cannot attach so much to a woman that it shall be preferable to that superior ornament of the soul which is precious in God’s sight. Gold and fine stones are precious in the world’s esteem, but before God they are an ill-savor. But she is truly and nobly adorned in the sight of God, who goes forth with a meek and quiet spirit; and since God himself accounts it precious, it must be a noble thing. A christian soul has all that
Christ has, for faith, as we have said, brings us all the blessings of Christ in common. This is a great and precious treasure, and such an ornament as none can sufficiently prize. God himself makes much account of it. Thus the husband should withdraw and dissuade the wife from ornament, so long as she is inclined to it. When a christian wife gives ear and reflects, and determines thus, “I will not care for ornament, since God does not regard it, — but if I must wear it, I will do it to please my husband,” then is she truly adorned and attired in spirit. Hereupon St. Peter now gives us an example of holy women, that he may draw wives to a christian conduct, and says:

  V. 5. For after this manner did holy women of old time adorn themselves, who set their hope on God and were subject to their husbands, as Sarah obeyed Abraham and called him lord. As these women adorned themselves, he would say, so do ye also, as Sarah was obedient to her husband Abraham, and called him her lord. So Scripture speaks, Gen. xviii., where the Angel came to Abraham and said, Within a year shall Sarah have a son; then she laughed and spoke thus: “Now that I am old, and my Lord is old also, shall I yet have pleasure?” This passage St. Peter has justly noticed and adduced in this place; for she would not have called Abraham thus her lord if she had not been subject to him and had him before her eyes. Therefore, he says, further: