To the same end also is the passage out of Peter,— “Whoever believeth on this stone shall not be ashamed.” If any one now come upon you and demand a reason of your faith, reply— “There stands the foundation which cannot fail me, and so I ask nothing beside, what Pope or bishop teach or decide.” Were they true bishops, then would they teach the ground of faith that they knew was common to all Christians. Yet they rush on and cry out, “The laity must not be suffered to read the Scriptures.”
So if any one asks you whether you will have the Pope for a head, say at once, “I will hold him for a head — a head of wickedness and profligacy.” And for this I have a passage of St. Paul, I. Tim. iv.: “There shall come the devil’s teachers forbidding to marry, and commanding to abstain from meats which God has created.” That too has the Pope forbidden, as is the case now. Therefore is he Antichrist. For what Christ commands and teaches, that he transgresses. What Christ makes free, that the Pope binds — Christ says, it is not sin, while the Pope rejoins, it is sin.
Thus should one now learn to give a reason and answer for his faith. For though not now, yet at death will it come to pass, that the devil will come forward and say, “Why have you charged the Pope as Antichrist?” If you are not prepared and ready to show reason, then has he won. It is as much as though St. Peter had said, If ye will now be faithful, ye must henceforth endure much persecution. But in this persecution must you have a hope, and must look for Eternal life. If one asks you why you hope for it, then you must have the word of God, on which you can build.
But the sophists also have perverted the text, as though one was to convince heretics with reason, and out of the natural light of Aristotle; therefore (say they) it is here rendered in the Latin, Rationem reddere, as if St. Peter had thought it should be done with human reason. Because, say they, the Scriptures are far too inconclusive that from them we should silence heretics. The method by which (according to them) it must be shown that the faith is a right one, must agree with reason, and come forth from the brain; whereas, our faith is above reason, and subject to God alone. Therefore, if the people will not believe, then should you be silent; for you are not responsible for compelling them to hold the Scriptures as the word or book of God. It is enough that you give your reason therefrom. But if they take exceptions, and say, “You preach that one should not hold to man’s doctrine, while Peter and Paul, and Christ even, were men:” when you hear people of this stamp, who are so blind and obtuse that they deny that this is God’s word, or doubt of it, then be silent — speak no more with them, and let them go — only say, “I will give you my reasons out of Scripture. If you will believe that, it is well; if not, I will give you no others.” But do you say, “Must God’s word be treated with such shame?” Leave that to God. So you see that this matter should be well apprehended, and we should know how to meet those who now rise up and present such objections. — It follows:
With meekness and fear. That is, if you are examined and questioned of your faith, you should not answer with haughty words, and proceed in the matter with contempt and violence, as if you would tear up a tree by the roots, but with such fear and humility as if you stood before God’s tribunal, and were there to give answer; for if it were now to happen that you should be examined before king and princes, and had well prepared yourself a long time therefor with replies, and thus thinking with yourself, “Deliberate, I will answer him correctly,” then shall it be a happy experience for you, — though the devil take the sword out of your hands, and give you a blow, so that you stand in shame, and have put on your armor in vain, and he can fairly take out of your hands the reply you have carefully composed, so that it fails you even though you have it fairly in your mind, because he has beforehand tracked out your thoughts. Even this God suffers to take place, that he may subdue your pride and make you humble.
So, if you would avoid such an experience, you must stand in fear, and not rely on your own strength, but on the word and promise of Christ, Matt. x. 19— “But when they deliver you up, take no thought how or what ye shall speak, for it shall be given you in that same hour what ye shall speak; for it is not ye that speak, but the Spirit of your Father which speaketh in you.” It is right, when you are to answer, that you should prepare yourself well with passages out of Scripture; but beware that you do not insist thereon with a proud spirit, since God will even take the most forcible reply out of your mouth and memory, though you were previously prepared with all your replies. Therefore, fear is proper. And so, if you are summoned, then may you answer for yourself before princes and lords, and even the devil himself. Only beware that it be not the vanity of men, but the word of God.
V. 16. Having a good conscience, that whereas they speak evil of you as of evil-doers, they may be ashamed that falsely accuse your good conversation in Christ. Of this St. Paul has already spoken above. We cannot disregard it. If we will follow the Gospel, then must we be despised and condemned by the world, so that men shall hold us as contemptible rabble. But let the devil and all the world rave and rage — let them abuse as they will, yet they shall at last be made to understand, with shame, that they have injured and defamed us, when that day shall arrive, — as St. Peter has said above, — in which we shall be secure, and stand up with a good conscience. These are, in every respect, suitable and forcible replies, which can comfort us and make us courageous, and yet go on circumspectly, with fear.
V. 17, 18. For it is better, if the will of God be so, that ye suffer for well-doing than for evil-doing. For Christ also hath once suffered for our sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit.
It will not, then, be the case that they who shall reach heaven shall have prosperity on earth, while even those who do not arrive at heaven may not have prosperity. For that which God said to Adam is imposed on all men— “In the sweat of thy brow shalt thou eat thy bread;” and to the woman: “In sorrow shalt thou bring forth children.” Since, now, adversity is imposed in common upon us all, how much more must we bear the cross if we would attain to eternal life. Therefore, he says, since God will have it so, it is better that ye suffer for well-doing. They who suffer for evil-doing have an evil conscience, and have double punishment. But Christians have only the half of it. Outwardly, they have suffering; but inwardly, comfort.
Yet has he here set a limit, — as he also has said above, — if a case should occur of such severity as the Donatists experienced, of whom Augustine writes, who took such a resolution that, stung by their sufferings, they committed suicide, and threw themselves into the sea.
It is not the will of God that we seek out, and even invite, calamity. Go thou on in faith and love. If the cross comes, take it up; if it comes not, seek not for it.
Therefore these modern spirits commit sin, in that they lash and beat themselves, or subject themselves to torture, and so would storm heaven.
This has Paul also forbidden, in Col. iii., where he speaks of such saints as walk in a self-chosen spirituality and humility, and spare not their body. We should also restrain the body that it do not become too wanton, yet not so as to destroy it; and we should submit to suffer if another sends suffering upon us, but not of our own choice fall therein. That will be the question: if it is God’s will — if he has appointed it — for then it is better; while you are also more happy and fortunate that you suffer for well-doing.
V. 18. Since also Christ has once suffered for us — the just for the unjust. There St. Peter presents us, once for all, the example of our Lord, and points us evermore to Christ’s sufferings, that we all of us alike should follow his example, so that he need not present a particular exemplar for the estate of every individual. For just as Christ is held forth as an example to all in the whole Church, so it is the duty of every individual in the Church, — each for himself, of whatever state he is, — to copy thereafter, in his whole life, as it is set before him; and he will speak after this manner: “Christ was righteous; yet, for well-d
oing, has suffered on our account, who were unjust; yet he sought not the cross, but waited till it was God’s will that he should drink the cup; and it is He that is our pattern, whom we are to imitate.” Thus St. Peter here adduces this one example, to this end especially, that he may thus designate that by which every estate is to be instructed; and now he goes on to declare more fully the suffering of Christ.
But, more particularly, he says here, Christ has suffered once for us; that is, Christ has borne many sins upon himself, but he has not done it in such a way as to die for every individual sin; but at once, for all together, has done enough to remove the sins of all who come to Him and believe on Him — who are now freed from death, even as He is free.
The righteous for the unrighteous, he says. As though he had said, much rather should we suffer, since we die for the righteous who had no sin. But He has died for the unrighteous, and for the sake of our sins.
That He might present us to God. This is all said to teach the peculiar end of Christ’s sufferings; namely, that He died, — not for His own sake, — but that He might present us to God. How is that consistent: has He not offered up Himself? Answer: It is true that He has offered up Himself upon the Cross for us all who believe on Him, but at the same time He offers up us with Himself, since all they who believe on Him must suffer also with Him, and be put to death after the flesh as He was. Yet God has taught us, that they are alive in the spirit and yet dead in the flesh, as He afterwards says. But are we a sacrifice with Him? Then, as He dies, so we are to die according to the flesh; as He lives spiritually, so do we also live in the spirit.
Being put to death in the flesh, but quickened by the spirit. The word flesh is common in Scripture, as is also the word spirit, and the Apostles usually present the two in contrast. The sense is this: that Christ, through His sufferings, is taken out of this life that consists in flesh and blood, as a man on earth who lives by flesh and blood, — walks and stands, eats, drinks, sleeps, wakes, sees, hears, grasps, and feels, — and, in brief, whatever the body does while it is sensible; to all this Christ has died. This is what St. Paul calls a natural body, — that is, the animal life. In the flesh, not after the flesh, — that is, in the natural functions which the body exercises, to such life is He dead: so that this life has now ceased with Him, and He is now removed to another life and quickened after the spirit, passed into a spiritual and supernatural life, that comprises in itself the whole life that Christ now has in soul and body. So that he has no more a fleshy body, but a spiritual body.
Thus shall it be with us at the last day, when spiritual life shall succeed to flesh and blood; for my body and yours will live without food and drink, — will not procreate, nor digest, nor grow wanton, and the like, but we shall inwardly live after the spirit, — and the body shall be purified even as the sun, and yet far brighter, while there probably will be no natural flesh and blood, no natural or corporeal labor.
This is the language of St. Paul thereon, I. Cor. xv.: “The first man Adam was made in natural life, and the last in spiritual life.” And it follows, “As we have the image of the natural man, so shall we also bear the image of the spiritual man.” From Adam we derive all our natural functions, so far as concerns our unreasoning animal nature as to the fine senses. But Christ is spiritual, — flesh and blood not according to the outward sense; He neither sleeps nor wakes, and yet knows all things, and is present in the ends of the earth. Like Him shall we be also, for He is the first fruits, the earnest and first born (as Paul says) of the spiritual life; that is, He is the first who has risen again and entered upon a spiritual life. Thus Christ lives now after the spirit; that is, He is really man, but has a spiritual body. Therefore we should not here question how we may distinguish flesh and spirit from one another, but understand that the body and flesh are spiritual, and the spirit is in the body and with the body. For St. Peter does not say here that the Holy Spirit has raised Christ up, but he speaks more generally; as when I say the spirit, the flesh, I do not mean the Holy Spirit, but that which is within us, that which the spirit impels, and that which proceeds from the spirit. It follows, now:
V. 19-21. By which same He also went and preached to the spirits in prison, who aforetime were disobedient, when the long-suffering of God waited in the days of Noah, while the ark was preparing, in which a few, that is, eight souls, were saved by water. Which now also saves you through baptism, which is typical by it; not the putting away of the filth of the flesh, but the union of a good conscience with God, through the resurrection of Jesus Christ, who has ascended to heaven, and is seated at the right hand of God, — and angels, and principalities, and powers, are subject to Him.
This is a strange text, and a more obscure passage, perhaps, than any other in the New Testament, for I do not certainly know what St. Peter means. At first sight, the words import as though Christ had preached to the spirits, — that is, the souls which were formerly unbelieving at the time Noah was building the ark; but that I cannot understand, I cannot even explain it. There has been no one hitherto who has explained it. Yet if any one is disposed to maintain that Christ, after that He had suffered on the Cross, descended to these souls and preached to them, I will not dispute it. It might bear such a rendering. But I am not confident that St. Peter would say this. Yet the words may well be understood in this sense, — that our Lord, after His ascension into heaven, came and preached in spirit, yet so that His preaching was not in the body. For He speaks not with bodily voice; He does no more what pertains to the natural functions of the body. Whence it must also follow, as it seems, that inasmuch as He preached to the spirits in that same spiritual body, such preaching must also be a spiritual preaching, so that He did not go there in body and with oral preaching. The text does not require us to understand that He went down to the spirits and preached to them at the time of His death. For this is his language, by which same, — namely, when He had been put to death in the flesh and made alive after the spirit, — that is, when He had unclothed Himself of His fleshly existence and had passed into a spiritual being and life, just as He now is in heaven, — thus He went and preached. Now He certainly could not have gone to hell, after He had taken to Himself such a new existence; wherefore we must understand that He has done it after His resurrection.
While the words only require that he be considered as speaking here of spiritual preaching, we may rest in this view, that St. Peter speaks of the office that Christ performs by means of external preaching. For He commanded the Apostles personally to preach the Gospel. But with the word preached He comes Himself, and is spiritually present there, and speaks and preaches to the people in their hearts; just as the Apostles speak the word orally and in body to the ears, so He preaches to the spirits that lie captive in the prison-house of the devil. So that this also should be understood spiritually, like the preaching.
But here the expression follows, to the spirits which aforetime were unbelieving, &c. We should observe, in accordance with the divine account, that in that state of existence in which Christ is at present, those who have lived aforetime and those that are living now, are alike to Him, for His control extends itself alike over dead and living: and in that life, the beginning, middle and end of the world are all in one. But here on earth it has properly a measure, so that one age passes on after another, the son succeeds the father, and so it continues. But to give an illustration: If a high wood lies before you, or you look upon it as it stretches along in length before you, you cannot well overlook it; but if it lies near before you, and you stand above it and can look down directly upon it, then you have it in full view. So it is, that here on earth we can form no conception of this life (I speak of), for it passes on (piecemeal as it were) foot by foot, to the last day. But as to God, it all stands in a moment. For with Him a thousand years are as one day, as St. Peter says, in the next Epistle. Thus the first man is just as near to Him as the last that shall be born, and He sees all at once, just as the human eye can bring together two things widely separat
ed at a single glance. So the sense here is this, that Christ preaches no more in person, but is present with the word and preaches to spirits, spiritually, in the heart. Yet you are not to understand that He preaches in this manner to all spirits.
But to what spirits has he preached? To those who aforetime were unbelieving. This is the figure of speech which is called Synecdoche. That is, “from a part the whole” (ex parte totum), — that is to say, not to these very spirits, but to those who are like them, and are just as unbelieving as they. Thus must we look away from this outward, to that inward life.
That is the best rendering, as I think, of those words of St. Peter;* still I will not too strenuously insist upon it. This at least I can scarcely believe, that Christ descended to those souls and preached to them; while the Scripture is against it, and declares that every one, when he arrives there, must receive according as he has believed and lived. Besides, while it is uncertain what is the state of the dead, we cannot easily explain this passage as one that refers to it. But this is certain, that Christ is present and preaches in the heart, wherever a preacher of God’s word speaks to the ear. Therefore may we safely draw to this conclusion: let him to whom a better understanding is manifest, follow the same.
Collected Works of Martin Luther Page 386