The Epistles of St. Peter and St. Jude Preached and Explained Part 11

And besides, inasmuch as G.o.d will not permit that we should regard as a matter of sport what we do with the christian church, we must stand in such an a.s.surance as this, that G.o.d speaks and works through us, and that our faith may also say, "That which I have spoken and done, G.o.d also has spoken and done; on this I will even die."

And yet if I am not certain of the matter, then my faith will rest upon the sand when the devil a.s.saults me. Thus here it is emphatically forbidden us to receive the command of any bishop, unless it is also the case, that he is certain that he does what G.o.d does, and can say, "I have G.o.d's word and command for it." Where that is wanting, we must hold him for a liar.

For G.o.d has prescribed that our conscience must rest on the bare rock. This is said also of government in general, that no one might follow his own darkness, and that nothing might be done of which he was not sure that G.o.d would sanction it. Whence you perceive how St.

Peter so long ago thrust down to the ground the government of Popes and bishops, as we have it at the present day. Now follows:

V. 11. _That G.o.d in all things may be glorified through our Lord Jesus Christ, to whom be praise and dominion for ever and ever; Amen._ For this reason it is, you are to be so confident, (he means), that G.o.d speaks and does all that you speak and do. For if you perform a work of which you are not sure that G.o.d has done it, you cannot praise and give thanks. But where a man is certain of it, in that case he may praise and thank Him for His word and works' sake, though he should be belied and held up for derision. Therefore it is a shameful and ruinous thing that in Christendom any one should govern in opposition to the word and works of G.o.d. Therefore, from necessity, has St. Peter subjoined that in which he instructs how government should be ordered among christian people. Then follows, further:

V. 12. _Beloved, be not surprised at the fiery trial which is to try you, as though some strange thing happened unto you._ That is a mode of speech not common in our language. But St. Peter uses this very phraseology, in order to remind us of that concerning which the Holy Scripture speaks. For the Scripture is accustomed to speak of suffering as though it were a furnace full of fire and heat. St.

Peter has spoken in the same manner, above, in the first chapter: "That the trial of your faith be found far more precious than the perishing gold that is tried by fire." We may also read in the prophet Isaiah, chap. xlviii., G.o.d says: "I have tried thee in the furnace of affliction;" and Ps. xvi., "With fire hast thou tried me;"

and Ps. xxv., "Lord, thou wilt consume and destroy my nerves and my heart;" also, Ps. lxv., "We have pa.s.sed through fire and water." Thus the Scriptures are accustomed to ill.u.s.trate what we call suffering, by burning or trial by fire. This is St. Peter's conclusion, that we should not suffer ourselves to be surprised, or to think it strange and wonderful that the heat or fire should meet us, whereby we are tried, just as gold is when it is melted in the fire.

When faith begins, G.o.d does not neglect it; He lays the cross upon our back in order to strengthen us and make our faith mighty. The Gospel is a powerful word, but it cannot enter upon its work without opposition, and no one can be sure that it possesses such power, but he who has experienced it. Where there is suffering and the cross, there its power may be shown and exercised. It is a _living_ word, and therefore it must exercise all its energy upon the dead. But if there is no such thing as death and corruption, there is nothing for it to do, and none can be certain that it possesses such virtue, and is stronger than sin and death. Therefore, he says, _are you tried_; that is, G.o.d appoints for you no flame or heat (in other words, cross and suffering, which make you glow as in a furnace), except to try you, whether you rely upon His word. Thus it is written, Wisdom x., of Jacob, "G.o.d appointed for him a severe conflict, that he might learn by experience that divine wisdom is the strongest of all things." That is the reason why G.o.d imposes the cross on all believers, that they may taste and prove the power of G.o.d which through faith they have possessed.

V. 13. _But be ye partakers of the sufferings of Christ._ St. Peter does not say that we should feel the sufferings of Christ, that thereby we should be partakers with Him through faith, but would say this: just as Christ has suffered, so are you to expect to suffer and be tried. If you do thus suffer, then do you therein have fellowship with the Lord Christ. If we would live with Him, we must also die with Him. If I wish to sit with Him in His kingdom, I must also suffer with Him, as Paul also says, repeatedly.

V. 13. _Rejoice, that in the time of the revelation of His glory, ye may be glad with exceeding joy._ Though you should be brought to torture and the flames, you would still be happy. For though there be pain as to the body, there shall yet be a spiritual joy, inasmuch as you are to be happy forever. For this joy springs here from suffering, and is everlasting. Yet whoever cannot bear his sufferings cheerfully, and is dissatisfied, and chooses to contend with G.o.d, he shall endure, both here and hereafter, eternal torment and suffering.

Thus we read of holy martyrs, that they have submitted cheerfully to torture, thus opening the way to eternal enjoyment; as for instance, of St. Agatha, that she went as joyfully to prison as though it had been to a dance. And the Apostles went also with joy, and thanked G.o.d "that they were counted worthy to suffer for Christ's sake."

_In the time of the revelation of His glory._ Christ does not permit Himself as yet to be seen as a Lord, but is still a sharer with us in our labors. So far as He is Himself concerned, He is truly such, but we who are His members, are not Lords as yet. Still we shall yet be Lords, when His glory at the last day shall be revealed before all men, brighter than the sun.

V. 14. _If ye be reproached for the name of Christ, happy are you._ Christ is a hateful name with the world; whoever preaches of Him must endure to have the most esteemed on earth slander and revile his name. But this in our times is more strange and unseemly, that they who persecute us bear also the name of Christ; they say they are Christians and baptized, yet in fact renounce and persecute Christ.

This is indeed a sad strife. They hold the same name as tenaciously as we do, against us. For this reason we greatly need consolation,--although the most discreet and pious follow after us,--that we may abide firmly and remain cheerful. But how?

V. 14. _For the Spirit of glory and of G.o.d resteth upon you. On their part He is evil spoken of, but on your part He is glorified._ Ye (he says) have within you a Spirit, that is, the Spirit of G.o.d and of glory, such as makes you glorious. But this does not take place on earth, but it shall take place when the glory of Christ shall be revealed at the last day. Besides, He is not only a Spirit that makes us glorious, but one which we also regard as glorious in Himself. For it belongs peculiarly to the Holy Spirit to purify and glorify, even as He has made Christ pure and glorious. Now the same Spirit (he says) rests upon you; and forasmuch as ye bear the name of Christ, it is slandered by them. For He must endure to be reviled and slandered, to the highest degree. Therefore it is not you who receive the reviling; it belongs to the Spirit, which is a Spirit of glory: be not anxious; He will regard it and raise you to honor. This is the consolation which we as Christians have, that we may say, That word is not mine, this faith is not mine, they are all the work of G.o.d: whoever reviles me reviles G.o.d, as Christ says in Matthew x., "Whoever receiveth you receiveth me;" and on the other hand, "Whoever reviles you reviles me." St. Peter, therefore, would say, Know that the Spirit which you have is strong enough easily to punish His enemies; as G.o.d says also in Ex. xxiii., If thou wilt hearken to my commandments, I will be the enemy of thine enemies. And the Scripture often repeats it, that the enemies of the saints are the enemies of G.o.d. If we only have experience that we are Christians, and believe, we shall not be ashamed, but the reviling is directed more especially against G.o.d Himself. Therefore, he says, be ye cheerful and happy, for that opposition is to the Spirit, which is not yours, but G.o.d's.

Now he adds an admonition:

V. 15, 16. _But let no one suffer as a murderer, or a thief, or an evil-doer, or a busy-body in other men's matters; but if any man suffer as a Christian, let him not be ashamed, but let him glorify G.o.d on this behalf._ He would say, now, You have heard how you are to suffer, and conduct yourselves under it, but beware that it do not come upon you because you have deserved it on account of your evil deeds, but for Christ's sake. Yet this is not now the case with us, for we must suffer, notwithstanding the fact that those who persecute us bear also the name of Christ, so that no one can die because he is a Christian, but only as an enemy of Christ, and even they who persecute him say they are real Christians, and say, too, that he is blessed who dies for Christ's sake. Here the Spirit alone must determine, since you must know that you are a Christian in the sight of G.o.d. G.o.d's tribunal is a secret one, and when He has uncovered the matter, He will judge no more according to the name, since at that time the name of the most exalted must vanish away.

Now, St. Peter says, If ye suffer in this manner, _be ye not ashamed, but glorify G.o.d._ Here he makes the suffering and anguish the more welcome, because it is great, insomuch that we praise G.o.d through it, and because we are not worthy of it. Yet now all will shrink therefrom. Of what advantage is it to embrace the cross in monasteries? The cross of Christ does not save me. I must, indeed, believe in His cross, but I must myself bear my own cross. His suffering must I experience inwardly, if I would possess the true treasure. Let St. Peter's bones be holy, yet how does it help you?

You and your bones should be holy, too, which can take place only when you suffer for Christ's sake.

V. 17. _For the time is come that judgment must begin at the house of G.o.d; and if it first begin at us, what shall the end be of them that obey not the Gospel of G.o.d?_ He here brings two pa.s.sages from the prophets together in one. As to the first, Jeremiah says, xxv.: "Behold, I send my judgments upon the city which is called by my name; and if first of all I afflict my dearly beloved children who believe on me, who first of all must suffer and past through the fire, do ye who are my enemies, ye who do not believe, suppose that ye shall escape punishment?" So in chap. xlix. he says: "They whose judgment was not to drink the cup, have a.s.suredly drunken, and thinkest thou that thou art he that shall not drink?" That is, I strike my beloved, that you may see how I shall treat my enemies.

Observe here the force of the words: if G.o.d holds his saints in such esteem, yet has been willing to have them judged and exposed with such severity, what will then be done with the others?

So also Ezekiel, chap. ix., saw armed men with their swords, who were to slay all, to whom G.o.d said, begin at my sanctuary. That is what St. Peter means in this place. Therefore he says, the time is come, as the prophets have foretold, when judgment must begin with us. When the Gospel is preached, G.o.d arrests and punishes sin, since it is He that kills and makes alive. The pious he gently strokes, and first of all is the rod of kind correction: but what then will be done with those that do not believe? As though he had said, if He proceeds with such severity toward His own children, you may infer what must be the punishment of those who do not believe.

V. 18. _And if the righteous scarcely be saved, where shall the unG.o.dly and the sinner appear?_ This pa.s.sage is also taken from the book of Proverbs, chap. ii. 31.: "If the righteous be recompensed in the earth, where shall the G.o.dless abide?" The same thing also is said here by St. Peter. The righteous can hardly be saved and only just escapes. The righteous is he who believes, yet in his faith, even, _he_ has trouble and labor in order to persevere and be saved, for he must pa.s.s through the fire. Where then will _he_ be found who has not faith? If G.o.d gives thus to faith a shock that makes it tremble, how can _he_ abide steadfast who is without faith? whence he concludes:

V. 19. _Wherefore let them that suffer according to the will of G.o.d, commit their souls to Him as a faithful creator, in well-doing._ That is, they to whom G.o.d appoints suffering, that they have not themselves sought out and invited, should commit their souls to his charge. These are they that do good, abide in good works, fall not away because of suffering, commit themselves to their Creator, who is faithful. This is to us a great consolation. G.o.d created thy soul without thy care or cooperation, while as yet thou wast not; so is he also able to preserve it. Therefore commit thyself to Him, yet in such a way that it be joined with good works. Not that you are to think,--now I will not be afraid to die; you must see to it that you are a true Christian and prove your faith by your works. But if you go on so venturously, it will be wise to examine how it will go with you. This is the last admonition which St. Peter gives to those that suffer for Christ's sake. We pa.s.s now to

CHAPTER V.

V. 1-4. _The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and partaker of the glory which shall be revealed. Feed the flock of Christ which is among you, and take the oversight of it, not by constraint, but willingly, not for the love of vile gain, but of a ready mind, not as Lords over the heritage, but be ye examples for the flock. Thus when the Chief Shepherd shall appear, ye shall receive the enduring crown._

There St. Peter gives a direction for the behaviour of such as are to preside over the people in the spiritual government. He has already said in the last chapter, that no one should teach or preach anything, unless he be sure that it is the word of G.o.d, so that our conscience may stand on the firm rock. For this is imperative on us as Christians, that we must be a.s.sured what is well-pleasing to G.o.d, or not. Where this is wanting none can be a Christian. Afterward he taught us, that whatever work or office any one might have, he should discharge it as though G.o.d wrought in it. But the present pa.s.sage refers particularly to the bishops or pastors as to what their fitness and conduct should be. But here you must pause and learn the meaning of the words. The expression presbyter or priest is a Greek word, rendered in Dutch an elder, just as in Latin these were called senators; that is, a number of aged, careful men of much experience.

So Christ also has called his officers and his council, who bear spiritual rule; that is, who are to preach and provide for some christian church. Therefore you must not mistake, though they are called at the present day by a different t.i.tle, priests. For of those who are now called priests, Scripture knows nothing. Put the real state of things as it now comes to pa.s.s out of sight, and apprehend the matter thus: that St. Peter and the other Apostles, when they arrived at a city where there were faithful people or Christians, have selected there some few aged men of honorable standing, having wife and children, and being well-grounded in the Scriptures. These were called presbyters. After this Peter and Paul call them _Episcopos_, that is, bishop. So that priest and bishop are one and the same thing. Of this we have a fine example in the legend of St.

Martyn, where an individual, with several companions, arrives in Africa at a certain place, and perceives a man lying there in a hovel, whom they took for a husbandman, though they knew not who he was. Afterwards, when the people had come together at that place, this very man arose and preached, when they perceived that it was their pastor or bishop; for at that time they were not distinguished from other people by their peculiar kind of clothing and attendance.

Those elders, says St. Peter, who are to care for and to oversee the people, do I admonish, who am also one. Hence you clearly perceive that they whom he calls _elders_, have been in the ministry and have preached, since he speaks of himself also as an elder. And here St.

Peter humbles himself--does not say that he was a Lord, although he might have had authority for it since he was an Apostle of Christ, and speaks of himself not only as a fellow-elder, but also as a witness of the sufferings that were in Christ. As though he had said, I do not merely preach, but am a partaker with Christians, even suffering Christians. Thereby he shows that wherever Christians are they must suffer and be persecuted. Such is a genuine Apostle. If such a Pope or a bishop were to be found among these men that bear the t.i.tle at the present day, we would gladly kiss his feet.

_And partaker of the glory which shall be revealed._ This is something still more exalted, and evidently a bishop must not lightly say it. For here St. Peter claims to be a saint. He was certain that he should be saved, for he had strong a.s.surance, as when Christ said, "I have chosen you"--yet it had cost much pains ere the Apostles attained it. They must first be humbled and wickedly derided. Now, although he knew that he was a partaker of salvation, still he is not proud, neither does he exalt himself, although he is a saint. But what were the elders therefore to do? It follows:

V. 2. _Feed the flock of Christ which is among you._ Christ is the chief Shepherd, and has many shepherds under Him,--as also many herds of sheep which He has committed to His shepherds, here and there, as St. Peter writes in this place, in many lands. What are these shepherds to do? They are to feed the flock of Christ. This the Pope has arrogated to himself, and thus claims that he is sovereign lord, and will dispose of the sheep as he chooses. We know very well what feeding is,--namely, that the shepherd should distribute provision and set food before the sheep, that they may thrive. Besides, they are to guard lest the wolves come and rend the sheep,--that is, that they may not a.s.sault and worry them.

Now St. Peter says, particularly, the _flock of Christ_, as though he should say: Do not imagine that the flock is yours, ye are only servants. But our bishops speak with all confidence the reverse of this. They say, you are _my_ sheep. But we are Christ's sheep; for so he said above, "Ye are now returned to the Shepherd and Bishop of your souls." The bishops are Christ's servants, and their business is to guard Christ's sheep, and feed them. Therefore to feed them is nothing else but to preach the Gospel, whereby souls are nourished, made fat and fruitful,--since the sheep thrive upon the Gospel and the word of G.o.d. This is alone the office of a bishop. So Christ says also to Peter, "Feed my sheep,"--that is, the sheep which you are to feed, are not yours, but mine. Yet from this they have inferred the doctrine that the Pope has external power over all Christendom, and yet none of them preaches to you one word out of the Gospel; and I fear that since St. Peter's times there has been no Pope that has preached the Gospel. There has certainly been none who has written and left anything behind him in which the Gospel was contained. Saint Gregory, the Pope, was certainly a holy man, but his sermons are not worth a farthing; so that it would seem that the See of Rome has been under the special curse of G.o.d. It is very possible that some Popes may have endured martyrdom for the Gospel's sake; but nothing has been written of them to show that it was the Gospel. And yet they go on and preach that they must feed the flock; and yet they do nothing but bind and destroy the conscience, by laws of their own, while they preach not a word of Christ.

It is probable, indeed, that among all Christians many might be found, both men and women, as able to preach as those who are thus employed. But certainly among all these mult.i.tudes there are many people who have not this ability. And therefore some one must be selected to strengthen them, so that the wolves shall not come and tear the sheep. For a preacher must not only feed the sheep, so as to instruct them how they are to be good Christians, but, besides this, must guard against the wolves, lest they attack the sheep and lead them astray with false doctrine, and introduce error such as the devil would not find fault with. But there are many people to be found at the present day, quite ready to tolerate our preaching of the Gospel, if we would not cry out against the wolves and preach against the prelates.

But though I were to preach the simple truth, and feed the sheep and give them good instruction, still it is not enough unless the sheep be guarded and protected, so that the wolves do not come and carry them off. For what is it that is built, if I throw out one stone and see another thrown into its place? The wolf can very readily endure to have the sheep well fed; he had rather have it so, that they may be fat. But this he cannot endure, the hostile bark of the dogs.

Therefore is it a most important matter, if well considered, that we should truly feed the flock, as G.o.d has commanded it.

_The flock_, he says, _which is among you_,--that is, which is with you, not that they are to lie at your feet. And _oversee them not by constraint, but willingly, not out of love for vile gain._ There he has expressed, in a single word, what the prophet Ezekiel writes, chap. x.x.xiv., of shepherds or bishops. And this is the meaning: you are not only to feed them, but also pay attention and be carefully faithful where it is called for and there is need. And here he uses a Greek word, _Episcopountes_,--that is, _being bishops_, and it comes from the word _Episcopos_,--that is, rendered in Dutch, _an overseer_, _a guardian_, who is on the watch or look-out, and takes notice of what every one around him wants. Observe, then, how a bishop and an elder are one and the same thing. So that _that_ is false which they now say, that the bishop's office is a dignity, and that _he_ is a bishop who wears a pointed hat on his head. It is not a dignity, but a ministry; so that he who has it should oversee and provide for us, and be our guardian, so as to know what is generally needed; that when one is weak and has a troubled conscience, he should then give help and comfort; when one falls, that he should raise him up, and things of this sort; so that the people of Christ may sufficiently be cared for, both in soul and body. For this reason, I have often said, that if a proper form of government was to be now established, there must in such a case be in one city as many as three or four bishops, who should have the oversight and care of the Church, providing for the general wants.

And here St. Peter touches on two points which might well appall any one from taking the charge over a people. In the first place, there are some to be found who are truly devoted, yet yield reluctantly to becoming preachers; for it is a wearisome office for any one to have the general oversight,--how the sheep live, so as to direct and help them,--since there must be oversight and watchfulness night and day, that the wolf do not break in; so that body and life must be devoted to it. Therefore he says, _you are not to do it of constraint_. True it is, that no one should force himself uncalled into the ministry; but if he is called and required for it, he should enter it willingly, and discharge what his office demands. For they who do it from constraint, and who have no appet.i.te and love for it, will not properly discharge it.

But there are others, worse than these, who stand up before the people and thereby seek their own gain, so as to feed their own belly. These men are anxious for the wool and milk of the sheep; they ask no questions about the food,--just the course of our bishops now,--a thing that has become almost everywhere a scandal and a shame, for in a bishop it is especially scandalous. For this reason both the apostles Peter and Paul, as well as the prophets also, have repeatedly spoken of it. So Moses says, "You know that I have coveted no man's cattle." The prophet Samuel, also, "You know that I have taken of you no man's a.s.s or ox." For if he whose duty it is to feed the flock is anxious merely for wealth and gain, he will in a short time become a wolf himself.

V. 2. _But of a ready mind._ That is, that a bishop have an appet.i.te and inclination thereto. This is the character of those who willingly minister, and do not seek the wool of the sheep. Thus we have two kinds of false shepherds: the one, those who serve unwillingly; the other, those who do it gladly, but for the sake of avarice.--Further, he says:

V. 3. _Not as lords over the heritage._ This is the character of those who rule willingly enough for honor's sake, in order that they may rise high, and become powerful tyrants. Therefore he admonishes them that they should not act as though the people was subject to them, so that they might be gentlemen, and might do as they chose.

For we have a Master, who is Christ, who rules over our spirits. The bishops are to do no more than feed the sheep. Here St. Peter has broken down and condemned all that rule which the Pope now maintains, and clearly determines that they have not power to give one word of additional command, but that they are to be only servants, and say, "Thus saith Christ thy Master, therefore you are to do it." So Christ also speaks: "The kings of this world have dominion, and men call them who are in authority their gracious lords; but you are not to be like them." Now the Pope speaks the reverse,--"Ye shall rule and have authority."

V. 3-4. _But be ye an example for the flock; so shall ye, when the Chief Shepherd shall appear, receive the enduring crown._ That is, see to it that you go before them at their head, and exhibit such a conduct that your life may be an example to the people, and they may follow after you. But our bishops say to the people, "Go there and do so and so;" and they sit on cushions and play the gentleman, imposing burdens on us which they will not bear themselves, while they will not preach a word, and call others to account if they have not done it for them. But if it should be required of them, they would soon be weary of their dignity.

Therefore St. Peter does not appoint any temporal reward for bishops.