Chapter I: Humility (3)

22. This is the explanation of Paul's remarkable declaration concerning the "earnest expectation of the creation." The creature continually regards the end of service, and freedom from slavery to the ungodly. This event will not take place before the revealing of the sons of God; therefore the earnestly expectant creation desires that revelation to come without delay, at any moment. Until such manifestation the world will not consider godly souls as children of the Father, but as children of the devil. So it boldly abuses and slanders, persecutes and puts to death, God's beloved children, thinking it thereby does God service. In consequence the whole creation cries: "Oh, for a speedy end of this calamity, and the dawning of glory for the children of God!"

23. We have plain authority for the interpretation of the groaning of creation in Paul's further words, "the creation was subjected to vanity, not of its own will." He thus makes all creation--sun and moon, fire, air, water, heaven and earth with all they contain--merely poor, captive servants. And whom do they serve? Not our Lord God; not for the most part his children, for they are a minority among those ministered unto. To whom, then, is their service given? To the wicked--to vanity. The created things are not, as they would be, in righteous service. The sun, for instance, would choose to shine for Paul, Peter and other godly ones. It begrudges to wicked characters like Judas, Pilate, Herod, Annas and Caiaphas the least ray of light; for it is useless service, yielding no good. To serve Peter and Paul would be productive of pleasure and profit; well may its benefit be bestowed upon these godly ones. But the sun must shine as well for the wicked as for the ungodly. Indeed, where it fittingly serves one godly individual, thousands abuse its service.

The case is similar with gold and other minerals, and with all the articles of food, drink and clothing. To whom do these minister? Wicked desperadoes, who in return blaspheme and dishonor God, condemn his holy Gospel and murder his Christians. This is wasted service.

24. So Paul says, "The creature was made subject to vanity;" it must render service against its consent, having no pleasure therein. The sun does not shine for the purpose of lighting a highway robber to murder. It would light him in godly deeds and errands of mercy; but since he follows not these things the service of the blessed sun is abused and that creature ministers with sincere unwillingness. But how is it to avoid service?

A wicked tyrant, a shameful harlot, may wear gold ornaments. Is the gold responsible for its use? It is the good creature of the Lord our God and fitted to serve righteous people. But the precious product must submit to accommodating the wicked world against its will. Yet it endures in hope of an end of such service--such slavery. Therein it obeys God. God has imposed the obligation, that man may know him as a merciful God and Father, who, as Christ teaches (Mt 5, 45), makes his sun to rise on the evil and the good. For the Father's sake the blessed sun serves wickedness, performing its service and bestowing its favors in vain. But God in his own good time will reckon with those who abuse the glorious sunlight and other creatures, and will richly recompense the created things for their service.

25. Beloved, Paul thus traces the holy cross among all creatures; heaven and earth and all they contain suffer with us. So we must not complain and excessively grieve when we fare ill. We must patiently wait for the redemption of our bodies and for the glory which is to be revealed in us; especially when we know that all creatures groan in anguish, like a woman in travail, longing for the revealing of the sons of God. For then shall begin their redemption, when they shall not be slaves to wickedness but shall willingly and with delight serve God's children only. In the meantime they bear the cross for the sake of God, who has subjected them in hope. Thus we are assured that captivity will not endure forever, but a time must come when the creatures will be delivered.

"Do ye likewise, beloved Christians," Paul would advise, "and reflect that as the creature will rejoice with you on the last day, so does it now mourn with you; that not you alone must suffer, but the whole creation suffers with you and awaits your redemption, a redemption so great and glorious as to make your sufferings unworthy to be considered."

_Fourth Sunday After Trinity_

Second Sermon. Text: Romans 8, 18-22.

REDEMPTION OF THE CREATURES.

1. We have heard how Paul comforts the Christians in their sufferings, pointing them to the future inconceivable and eternal glory to be revealed in us in the world to come; and how he has, for our greater consolation, reminded us that the whole creation as one being suffers in company with the Christian Church. We have noted how he sees, with the clear, keen eye of an apostle, the holy cross in every creature. He brings out this thought prominently, telling us it is not strange we Christians should suffer, for in our preaching, our reproving and rebuking, we easily merit the world's persecution; but creation must suffer being innocent, must even endure forced subjection to the wicked and the devil himself.

2. Could the sun voice its experience from Adam's time down, what misery it has witnessed and endured, undoubtedly it would tell of its heavy cross in being compelled to serve innumerable adulterers, thieves, murderers, in fact, the devil's whole kingdom. Yet it is a noble and admirable work of creation, fit to serve only God, angels and pious Christians, who thank God for it. But it must serve those who blaspheme and dishonor God and who are guilty of all wickedness and lawlessness. Notwithstanding its dislike of such service, it is with every other created thing obedient to God.

3. This is a fine and comforting thought of the apostle's, that all creatures are martyrs, having to endure unwillingly every sort of injustice. The creatures do not approve the conduct of the devil and of the wicked in their shameful abuse of creation, but they submit to it for the sake of him who has subjected them to vanity, at the same time hoping for a better dispensation in the fulfilment of time, when they shall again be rightly received and abuse be past. Hence Paul points to another life for all creation, declaring it to be as weary of this order as we are and to await a new dispensation. By his reference to the earnest expectation of the creature he means that it does not expect to remain in its present condition, but with us looks toward heaven and hopes for a resurrection from this degraded life into a better one where it will be delivered from the bondage of corruption, as he says later.

4. By these sayings Paul gives us to understand that all creation is to attain a perfection far beyond its present state where with us it must be subject to tyrants. These tyrants wantonly abuse our characters, our bodies, our property rights, just as the devil abuses our souls. But we must suffer our lot, remembering that mankind is captive on earth in the kingdom of the devil, and all creation with it. The earth must submit to be trodden and to be cultivated by many a wicked one, to whom it must yield subsistence. Likewise is this submission true of the elements--air, fire, water--all creation having its cross, yet hoping for the end of the dispensation.

5. There is a refined and comforting perception in the apostle's exposition where he represents the entire creation as one being, with us looking forward to entrance upon another life. We are satisfied that our present life is not all, that we await another and true life. Likewise the sun awaits the restoration coming to it, to the earth and all creatures, when they shall be purified from the contaminating abuse of the devil and the world.

6. And this condition is to come about when the children of God are revealed. True, they are God's children on earth, but they have not yet entered into their glory. Similarly, the sun is not now in possession of its real glory, for it is subject to evil; it awaits the appointed time when its servitude shall cease. With all creation and with the true saints it waits and longs, being meanwhile subject to vanity--that is, the devil and the wicked world--for the sake of God alone, who subjects, yet leaves hope that the trial shall not continue forever.

7. We are children of God now on earth. We are blessed if we believe and are baptized, as it is written: "He that believeth and is baptized shall be saved." Mk 16, 16. And again: "As many as received him, to them gave he the right to become children of God, even to them that believe on his name." Jn 1, 12. Baptism is a visible rite and we behold with mortal vision those who receive it; the Word of the Gospel we hear, and we have in ourselves the witness of the Holy Spirit that our faith, however weak, is acceptable to God. But who among men recognizes us as children of God? Who will apply the term to a class imprisoned and tortured and tormented in every conceivable way, as if they were children of the devil, condemned and accursed souls?

8. Not without significance is Paul's assertion that the glory of God's children is now unmanifest but shall be revealed in them. In Colossians 3, 3-4 he declares: "Ye died, and your life is hid with Christ in God. When Christ, who is our life, shall be manifested, then shall ye also with him be manifested in glory." So long as God's children are here upon earth they are not arrayed in the garb of his own, but wear the livery of the devil. It would be fitting for the children of the devil to be bound, fettered and imprisoned and to suffer all manner of misfortune; but it does not so come to pass. They have the world's pleasures. They are wealthy and powerful, have honor and money in plenty and withal bear God's name and wear the garb of his children, as if having his approval. Meanwhile they regard us as heretics and enemies of God. Thus the rightful order of things is reversed: they who are God's appear to be the devil's, and the devil's to be God's. This condition is painful to the pious. Indeed, heaven and earth and all creatures cry out in complaining protest, unwilling to be subject to evil and to suffer the abuse of the ungodly; to endure that dishonor of God that opposes the hallowing of his name, the extension of his kingdom and the execution of his will on earth as in heaven.

9. Because God's children are thus unrevealed and denied their true insignia, all creation, as Paul says, cries out with them for the Lord God to rend the heavens and come down to distinguish his children from those of the devil. Considering the unrevealed state of God's own on earth, the ungodly in their great blindness are not able to discern them. The doctrine of the righteous which magnifies God's grace manifest in Christ is by the wicked termed error, falsehood, heresy and diabolical teaching. So Paul says the whole creation waits for the manifestation of the children of God.

THE CHRISTIAN'S GLORY TO BE REVEALED.

John, also, says: "Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him." 1 Jn 3, 2. That is, when our Lord Jesus Christ comes with his loved angels and we are drawn up into the clouds to meet him in the air, he will bring to God's children a glory consistent with their name. They will be far more splendidly arrayed than were the children of the world in their lifetime, who went about in purple and velvet and ornaments of gold, and as the rich man, in silk. Then shall they wear their own livery and shine as the sun in the kingdom of their Father. Such is the wonderful glory of the revelation that the radiant beauty of poor Lazarus who lay in wretchedness at the rich man's gate surpasses all expectation. Upon this topic, see Wisdom of Solomon, chapter 5, 2ff.

10. The hope of this wonderful glory, Paul says, is ours and that of all creation with us, for creation is to be purified and renewed for our sakes. Then will we be impressed with the grandeur of the sun, the majesty of the trees and the beauty of the flowers. Having so much in prospect, we should, in the buoyancy of our hope, attach little importance to the slight suffering that may be our earthly lot. What is it compared to the glory to be revealed in us? Doubtless in yonder life we shall reproach ourselves with the thought: "How foolish I was! I am unworthy to be called the child of God, for I esteemed myself all too highly on earth and placed too little value upon this surpassing glory and happiness. Were I still in the world and with the knowledge I now have of the heavenly glory, I would, were it possible, suffer a thousand years of imprisonment, or endure illness, persecution or other misfortunes. Now I have proven true that all the sufferings of the world are nothing measured by the glory to be manifested in the children of God."

11. We find many, even among nominal Christians, with so little patience they scarce can endure a word of criticism, even when well deserved. Rather than suffer from the world some slight reproach, some trifling loss, for the sake of the Gospel, they will renounce that Gospel and Christ. But how will it be in the day of revelation? Beloved, let us be wise now and not magnify our temporal sufferings; let us patiently submit to them as does creation, according to Paul's teaching. We may imagine the earth saying: "I permit myself to be plowed and cultivated for man's benefit, notwithstanding the Christians whom I bless are in the minority, the great mass of those profiting by me being wicked men. What am I to do? I will endure the conditions and permit myself to be tilled because my Creator so orders; meanwhile I hope for a different order eventually, when I shall no longer be subject to wickedness and obliged to serve God's enemies."

12. Peter also alludes to the new order of creation, saying: "The heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat ... But according to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness." 2 Pet 3, 10 and 13. In other words: Here on earth men as a rule are dishonorable and wicked and obey not the will of the Lord God as it is done in heaven; but the day will come when only righteousness and holiness shall dwell on the earth--none but godly, righteous souls. As in heaven all is righteousness, the devil being banished, so on the last day, Satan and all the ungodly shall be thrust from the earth. Then will there be none but holy ones in both heaven and earth, who will in fullness of joy possess all things. These will be the elect. This is Peter's meaning in the words, "According to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness." Paul adds that all creation waits with us for the revelation, groaning and crying out in anguish.

13. But Paul protects the creature from condemnation and reproach for sinful submission to abuse. He says, in effect: "True, it is subject to vanity, yet not willingly." Likewise I do not desire to suffer reproach as a heretic and a deceiver, but I endure it for God's sake, who permits it. This attitude on my part does not make me partaker of the sin committed against me by enemies of the truth who reproach me. The case is the same as that of the creature suffering abuse for the sake of him who has subjected it. And you Christians are to imitate the example of creation. The sun seems to say: "Great God, I am thy creature; therefore I will perform, I will suffer, whatsoever is the divine will." So when the Lord God sends upon you some affliction and says, "Endure a little suffering for my sake; I will largely repay it," you are to say: "Yes, gladly, blessed Lord. Because it is thy will, I will suffer it with a willing heart."

OF HOPE.

It also belongs to the consolation against suffering to be conscious that the suffering will not last forever, but will sometime have an end--on the day of judgment, when the godless shall be separated from the godly. For this life on earth is nothing else than a masquerade where people walk in masks, and one sees another different than he is. He who appears to be an angel is a devil, and those considered the children of the devil are angels and the children of our dear Lord. Hence it is that they are attacked, plagued, martyred and put to death as heretics and children of the devil. This masquerade must be tolerated until the day of judgment; when the wicked will be unmasked and will no longer be able to pass as holy people.[1] The text now continues:

"That the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God."

"[Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.]"

[Footnote 1: This paragraph is from the pamphlet edition of 1535.]

14. We Christians are not the only beings to receive deliverance, Paul declares; the creature in bondage has the same hope of release as the poor, enslaved human being. Sun, moon and every other created thing is captive to the devil and to wicked people, and must serve them in every form of sin and vice. Hence these sigh and complain, waiting for the manifestation of the children of God, when the devil and the ungodly shall be thrust into hell, and for all eternity be denied sight of sun and moon, the enjoyment of a drop of water or a breath of air, and forever deprived of every blessing.

15. So the apostle tells us, "Creation itself also shall be delivered from the bondage of corruption." In other words, creation must now subserve most shameful ends. Sun, moon and all creatures must be slaves to the devil and the ungodly because God so desires. He wills for his beautiful creation to lie at the feet of Satan and his adherents and to serve them for the present. Likewise many a sensitive heart is compelled to obey a tyrant or a Turk because the Lord has imposed that servitude upon it. Some may even have to clean the Turk's boots, or perform still more menial duties, and in addition suffer all sorts of indignities from that individual.

16. These words, "Creation itself also shall be delivered from the bondage of corruption," signify that all created things must until the final reckoning be servants and menials, not to the godly, but to the devil and wicked men. Paul himself regards with pity the sun and other creatures because of their forced service to Satan and to tyrannical beings. The created works no more desire such servility than we desire subjection to the Turk. Nevertheless, they submit and wait--for what? The glorious liberty of the children of God. Then shall they be released from slavery and be no longer bound to serve the wicked and worthless. More than that, in their freedom they will have a grandeur far in excess of their present state and shall minister only unto God's children. They will be done with bondage to the devil.

"For we know that the whole creation groaneth and travaileth in pain together until now."

17. Paul uses forcible language here. Creation is aware, he says, not only of its future deliverance from the bondage of corruption, but of its future grandeur. It hopes for the speedy coming of its glory, and waits with the eagerness of a maiden for the dance. Seeing the splendor reserved for itself, it groans and travails unceasingly. Similarly, we Christians groan and intensely desire to have done at once with the Turks, the Pope, and the tyrannical world. Who would not weary of witnessing the present knavery, ungodliness and blasphemy against Christ and his Gospel, even as Lot wearied of the ungodliness he beheld in Sodom? Thus Paul says that creation groaneth and travaileth while waiting for the revelation and the glorious liberty of the children of God.

18. "And not only so," he adds, "but ourselves also, who have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for our adoption, to wit, the redemption of our body." We pray, we cry with great longing, in the Lord's Prayer, "Thy kingdom come," meaning: "Help, dear Lord, and speed the blessed day of thy second advent, that we may be delivered from the wicked world, the devil's kingdom, and may be released from the awful distress we suffer--inwardly from our own consciences and outwardly from the wicked. Afflict to the limit these old bodies of ours so long as we may obtain others not sinful, as these; not given to iniquity and disobedience; bodies that can never know illness, persecution or death; bodies delivered from all physical and spiritual distress and made like unto thine own glorified body, dear Lord Jesus Christ. Thus may we finally realize our glorious redemption. Amen."

19. Paul uses a peculiar word here in the text, which we cannot render by any other in our language than "travail." It carries the idea of pains and pangs such as a woman knows in childbirth. The mother's ardent desire is to be delivered. She longs for it with an intensity that all the wealth, honor, pleasure and power of the world could not awaken. This is precisely the meaning of the word Paul applies to creation. He declares it to be in travail, suffering pain and anguish in the extremity of its desire for release. But who can discern the anguish of creation? Reason cannot believe, nor human wisdom imagine, the thing. "It is impossible," declares reason. "The sun cannot be more glorious, more pleasing and beneficent. And what is lacking with the moon and stars and the earth? Who says the creature is in travail or unwillingly suffers its present state?"

The writer of the text, however, declares creation to be weary of present conditions of servitude, and as eager for liberation as a mother for deliverance in the hour of her anguish. Truly it is with spiritual sight, with apostolic vision, that Paul discerns this fact in regard to creation. He turns away from this world, oblivious to the joys and the sufferings of earthly life, and boasts alone of the future, eternal life, unseen and unexperienced. Thus he administers real and effectual comfort to Christians, pointing them to a future life for themselves and all created things after this sinful life shall have an end.

20. Therefore, believers in Christ are to be confident of eternal glory, and with sighs and groans to implore the Lord God to hasten the blessed day of the realization of their hopes. For so Christ has taught us to pray in the Lord's Prayer, "Thy kingdom come." May he who has commanded give us grace and strength to perform, and a firm faith in our future glory. Our faith is not to be exercised for the attainment of earthly riches, but as a means to bring us into another life. We are not baptized unto the present life, nor do we receive the Gospel as ministering to our temporal good; these things are to point us to yonder eternal life. God grant the speedy coming of the glad day of our redemption, when we shall realize all these blessings, which now we hear of and believe in through the Word. Amen.

_Fifth Sunday After Trinity_

Text: 1 Peter 3, 8-15.

8 Finally, be ye all like-minded, compassionate, loving as brethren, tender-hearted, humble-minded: 9 not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing. 10 For,

He that would love life,
And see good days,
Let him refrain his tongue from evil,
And his lips that they speak no guile:
11 And let him turn away from evil, and do good;
Let him seek peace, and pursue it.
12 For the eyes of the Lord are upon the righteous,
And his ears unto their supplication:
But the face of the Lord is upon them that do evil.

13 And who is he that will harm you, if ye be zealous of that which is good? 14 But even if ye should suffer for righteousness' sake, blessed are ye: and fear not their fear, neither be troubled; 15 but sanctify in your hearts Christ as Lord.

EXHORTATION TO THE FRUITS OF FAITH.

1. Here you have enumerated again a long list of eminently good works enjoined upon Christians who believe and have confessed their faith in the Gospel. By such fruits is faith to be manifest. Peter classifies these works according to the obligations of Christians to each other, and their obligations to enemies and persecutors.

2. Immediately preceding the text, Peter has been instructing concerning the domestic relations of husband and wife; how they should live together as Christians in love and companionship, giving due honor and patiently and reasonably bearing with each other. Now he extends the exhortation to Christians in general, enjoining them to live together in Christian love, like brothers and sisters of a household. In the rehearsal of many preeminently noble virtues and works, he portrays the ideal church, beautiful in its outward adornment, in the grace wherewith it shines before men. With such virtues the Church pleases and honors God, while angels behold with joy and delight. And what earthly thing is more desirable to man's sight? What happier and more pleasing society may he seek than the company of those who manifest a unity of heart, mind and will; brotherly love, meekness, kindliness and patience, even toward enemies? Surely, no man is too depraved to command such goodness and to desire companionship among people of this class.

3. The first virtue is one frequently mentioned by the apostles. Paul, for instance, in Romans 12, 16, says: "Be of the same mind one toward another." Also in Ephesians 4, 3: "Giving diligence to keep the unity of the Spirit in the bond of peace." Harmony is the imperative virtue for the Christian Church. Before the other virtues--love, meekness--can be manifest, there must first be concord and unity of heart among all. It is impossible that outward circumstances of human life be always the same; much dissimilarity in person, station, and occupation is inevitable.

To this very unlikeness and to the natural depravity of flesh and blood is due the discord and disagreement of men in this world. Let one become conscious of personal superiority in point of uprightness, learning, skill or natural ability, or let him become aware of his loftier station in life, and he immediately grows self-complacent, thinks himself better than his fellows, demands honor and recognition from all men, is unwilling to yield to or serve an inferior and thinks himself entitled to such right and privilege because of his superiority and virtue.

4. Pride is the common vice of the world, and the devil fosters it among his numerous followers thereby causing every sort of misery and unhappiness, corrupting all ranks and stations, and rendering men vicious, depraved and incapable of executing good. In opposition to this vice the apostles diligently admonish Christians to be of one mind, regardless of station or occupation, since every individual must remain in the position to which he has been ordained and called of God. All ranks and stations cannot be one. Particularly is this true in the Church; for in addition to the outward difference of person, station, and so on, there are manifold divine gifts unequally distributed and varyingly imparted. Yet these many dissimilarities, both spiritual and secular, are to be amenable to the unity of the spirit, as Paul calls it, or a spiritual unity. Just as the members of the physical body have different offices and perform different functions, no one member being able to do the work of the other, and yet all are in the unity of one bodily life; so also Christians, whatever the dissimilarity of language, office and gift among them, must live, increase and be preserved in unity and harmony of mind, as in one body.

5. This matter of harmony is the first and most necessary commandment enjoined by the doctrine of faith; ay, this virtue is the first fruit which faith is to effect among Christians, who are called in one faith and baptism. It is to be the beginning of their Christian love. For true faith necessarily creates in all believers the spirit that reasons: "We are all called by one Word, one baptism and Holy Spirit, to the same salvation; we are alike heirs of the grace and the blessings of God. Although one has more and greater gifts than another, he is not on that account better before God. By grace alone, without any merit of ours, we are pleasing to God. Before him none can boast of himself."

6. How can I think myself better than another by reason of my person or my gifts, rank or office? Or what more than I has another to boast of before God concerning himself? No one has a different baptism or sacrament, a different Christ, from mine, or grace and salvation other than I have. And no individual can have another faith than have Christians in general, nor does he hear any other Gospel or receive a different absolution, be he lord or servant, noble or ignoble, poor or rich, young or old, Italian or German. When one imagines himself different from or better than his fellows, desiring to exalt and glorify himself above others, he is truly no longer a Christian; because he is no longer in that unity of mind and faith essential to Christians. Christ with his grace is always the same, and cannot be divided or apportioned within himself.

7. Not without reason did the beloved apostles urge this point. They clearly saw how much depends upon it, and what evil and harm result from disregard of the commandment. Where this commandment is dishonored, schisms and factions will necessarily arise to corrupt pure doctrine and faith, and the devil will sow his seed, which afterwards can be eradicated only with difficulty. When once self-conceit rules, and one, pretending more learning, wisdom, goodness and holiness than his fellows, begins to despise others and to draw men to himself, away from the unity of mind which makes us one in Christ, and when he desires the first praise and commendation for his own doctrine and works, his own preaching, then the harm is already done; faith is overthrown and the Church is rent. When unity becomes division, certainly two sects cannot both be the true Church. If one is godly, the other must be the devil's own. On the other hand, so long as unity of faith and oneness of mind survives, the true Church of God abides, notwithstanding there may be some weakness in other points. Of this fact the devil is well aware; hence his hostility to Christian unity. His chief effort is to destroy harmony. "Having that to contend with," he tells himself, "my task will be a hard and wearisome one."

8. Therefore, Christians should be all the more careful to cherish the virtue of harmony, both in the Church and in secular government. In each instance there is of necessity much inequality. God would have such dissimilarity balanced by love and unity of mind. Let everyone be content, then, with what God has given or ordained for him, and let him take pleasure in another's gifts, knowing that in eternal blessings he is equally rich, having the same God and Christ, the same grace and salvation; and that although his standing before God may differ from that of his fellows, he is nevertheless in no way inferior to them, nor is anyone for the same reason at all better than or superior to himself.

9. In temporal affairs, every inequality in the world can be harmonized by a unity of mind and heart. In relations other than spiritual there is mutual love and friendship. How great the outward dissimilarity between man and wife--in person, nature and employment! likewise between masters and their subjects. Yet, in mutual conscientiousness they mutually agree and are well satisfied with each other. So it would be possible to enjoy life upon earth in peace and happiness were it not that the devil cannot suffer it. He must divide hearts and alienate love, allowing no one to take pleasure in another. He who is illustrious, of noble birth, or has power or riches, feels bound to despise others as silly geese or witless ducks.

SYMPATHY A CHRISTIAN VIRTUE.

10. The other virtues enjoined by Peter are easily recognized--"Compassionate, loving as brethren, tenderhearted, and humbleminded" [Luther translates "friendly"--courteous]. These particularly teach that Christians should esteem one another. God has subjected them all to love and has united them, with the design that they shall be of one heart and soul, and each care for the other as for himself. Peter's exhortation was especially called for at that time, when Christians were terribly persecuted. Here a pastor, there a citizen, was thrown into prison, driven from wife, child, house and home, and finally executed. Such things happen even now, and may become yet more frequent considering that unfortunate people are harassed by tyrants, or led away by the Turks, and Christians are thus dispersed in exile here and there. Wherever by his Word and faith God has gathered a church, and that spiritual unity, the bond of Christianity, exists in any measure, there the devil has no peace. If he cannot effect the destruction of that church by factiousness, he furiously persecutes it. Then it is that body, life and everything we have must be jeopardized--put to the stake--for the sake of the Church.

11. Christians, according to Peter, should, in the bond of a common heart and mind, sympathetically share the troubles and sufferings of their brethren in the faith, whoever and wherever the brethren may be. They are to enter into such distresses as if themselves suffering, and are to reason: "Behold, these suffer for the sake of my precious faith, and standing at the front, are exposed to the devil, while I have peace. It does not become me to rejoice in my security and to manifest my pleasure. For what befalls my dear brethren affects me, and my blessings are the cause of their misfortune. I must participate in their suffering as my own." According to the admonition of Hebrews 13, 3: "Remember them that are in bonds, as bound with them; that is, as if in the same bonds and distress. Remember them that are illtreated, as being yourselves also in the body;" as members of the same body.

12. We are all bound to one another, just as in the body one member is bound to another. As you know by your own physical experience, "Whether one member suffereth, all the members suffer with it; or one member is honored, all the members rejoice with it," as Paul says in 1 Corinthians 12, 26. Note how, when a foot is trodden upon or a finger pinched, the whole body is affected: eyes twitch, nose is contorted, mouth cries out--all the members are ready to rescue and help. No one member can forsake the others. In reality not the foot or the finger is injured, but the whole body suffers the accident. On the other hand, benefit received by one member is pleasing to all, and the whole body rejoices with it. Now the same principle should hold in the Church, because it likewise is one body of many members with one mind and heart. Such unity naturally entails the participation by each individual in the good and evil of every other one.

13. This virtue of sympathy, resulting as it does from a unity of mind and faith, is impossible to the world. In the world every man looks only upon what benefits himself and regards not how others, especially the godly, fare. Indeed, the world is capable of scornful smiles and extreme pleasure at sight of Christians in poverty and distress, and in their sufferings it can give them vinegar and gall to drink. But you who claim to be a Christian, should know it is yours to share the sufferings of your brethren and to prove your heartfelt sympathy with them. If you cannot do more, at least show it with comforting words or prayer. Their suffering concerns you as well as themselves, and you must expect the same afflictions from the devil and the wicked world.

OF LOVE.

14. "Loving as brethren." This virtue must prevail among Christians everywhere. They are to manifest toward one another the love and faithfulness of brothers according to the flesh. It is a law of nature that brothers have a peculiar confidence in one another, being of the same blood and flesh and having a common inheritance. Particularly is this true when in distress. Although they may not be united in other respects, yet when stranger blood assails and necessity comes, they of the same flesh and blood will take one another's part, uniting person, property and honor.

15. Likewise Christians should exercise a peculiar brotherly love and faithfulness toward one another, as having one Father in heaven and one inheritance, and in the bond of Christianity being of one faith, united in heart and mind. None may despise another. Them among us who are still weak, frail and eccentric in faith and morals, we are to treat with gentleness, kindness and patience. They must be exhorted, comforted, strengthened. We should do by them as do the brothers and sisters of a household toward the member who is weak or frail or in need. Indeed we cannot otherwise dwell in peace. If we are to live together we must bear with one another much weakness, trouble and inconvenience; for we cannot all be equally strong in faith and courage and have equal gifts and possessions. There is none without his own numerous weaknesses and faults, which he would have others tolerate.

OF MERCY.

16. "Tenderhearted, humbleminded" [friendly]. Here Peter has in mind mankind in general--friends and enemies, Christians and persecutors. Owing to original sin, man is naturally disposed to seek revenge, especially upon those who injure him without cause. If he can do no more, he at least maliciously invokes evil upon his enemy and rejoices in his misfortune. Now, Christians more than any others in this world are innocently persecuted, injured, oppressed and aggrieved, even by those having the name and honor of Christians, a thing of frequent occurrence today. God's people are aggrieved by such treatment, and if the natural instinct of flesh and blood could have its way, they would gladly revenge themselves; just as they of the world mutually exercise their revenge, not content until passion is cooled.

17. But a Christian should not, and indeed consistently he cannot, be unmerciful and vindictive, for he has become a child of God, whose mercy he has accepted and therein continues to live. He cannot seek pleasure in injury to his neighbor or enjoy his misfortune. He cannot maintain a bitter or hard and stubborn heart toward him. Rather he is disposed to show mercy even to his hostile neighbor, and to pity his blindness and misery; for he recognizes that neighbor as under God's wrath and hastening to everlasting ruin and condemnation. Thus the Christian is already more than revenged on his enemy. Therefore he should be friendly towards the hostile neighbor and do him every kindness he will permit, in an effort to lead him to repentance.

18. Yet, in showing mercy, as frequently enjoined heretofore we are not to interfere with just and ordained punishments. God's Word does not teach us to demand mercy or commend kindness where sin and evil practices call for punishment, as the world would have us believe when their sins merit rebuke, particularly the vices of those in high places. These transgressors claim that when reproved their honor is assailed and occasion is given for contempt of their office and authority, and for rebellion, a thing not to be tolerated. This is not true. The lesson teaches the duty of each individual toward all other individuals, not toward the God-ordained office. Office and person must be clearly distinguished. The officer or ruler in his official capacity is a different man from what he is as John or Frederick. The apostle or preacher differs from the individual Peter or Paul. The preacher has not his office by virtue of his own personality; he represents it in God's stead. Now, if any person be unjustly persecuted, slandered and cursed, I ought to and will say: "Thank God;" for in God I am richly rewarded for it. But if one dishonors my baptism or sacrament, or the Word God has commanded me to speak, and so opposes not me but himself, then it is my duty not to be silent nor merciful and friendly, but to use my God-ordained office to admonish, threaten and rebuke, with all earnestness, both in season and out of season--as Paul says in 2 Timothy 4, 2--those who err in doctrine or faith or who do not amend their lives; and this regardless of who they are or how it pleases them.

19. But the censured may say: "Nevertheless you publicly impugn my honor; you give me a bad reputation." I answer: Why do you not complain to him who committed the office to me? My honor is likewise dear to me, but the honor of my office must be more sacred still. If I am silent where I ought to rebuke, I sully my own honor, which I should maintain before God in the proper execution of my office; hence I with you deserve to be hanged in mid-day, to the utter extinguishment of my honor and yours. No, the Gospel does not give you authority to say the preacher shall not, by the Word of God, tell you of your sin and shame. What does God care for the honor you seek from the world when you defy his Word with it? To the world you may seem to defend your honor with God and a good conscience, but in reality you have nothing to boast of before God but your shame. This very fact you must confess if you would retain your honor before him; you must place his honor above that of all creatures. The highest distinction you can achieve for yourself is that of honoring God's Word and suffering rebuke.

20. "Yes, but still you attack the office to which I am appointed." No, dear brother, our office is not assailed when I and you are reminded of our failure to do right, to conduct the office as we should. But the Word of God rebukes us for dishonoring that divinely ordained appointment and abusing it in violation of his commandment. Therefore you cannot call me to account for reproving you. However, were I not a pastor or preacher, and had I no authority to rebuke you, then it would be my duty and my pleasure to leave your honor and that of every other man unscathed. But if I am to fill a divine office and to represent not my own but God's dignity, then for your own sake I must not and will not be silent. If you do wrong, and disgrace and dishonor come upon you, blame yourself. "Thy blood shall be upon thine own head," says Scripture, 1 Kings 2, 37. Certainly when a judge sentences a thief to the gallows, that man's honor is impugned. Who robs you of your honor but yourself, by your own theft, your contempt of God, disobedience, murder, and so on? God must give you what you deserve. If you consider it a disgrace to be punished, then consider it also no honor to rob, steal, practice usury and do public wrong; you disgrace yourself by dishonoring God's commandment.

21. This much by way of reminder of the difference between official rebuke and personal anger and revenge. It must constantly be kept before us because of the artfulness of flesh and blood, which ever seeks to disregard that difference. True, God would have all men to be merciful and friendly, to forgive and not to avenge wrong; but the office, which is ordained for the punishment of the wicked, will not always admit of that course. Few are willing to forgive, and therefore God must enforce his government over the merciless. They must be punished without mercy. This divine principle must not be restricted. Neither must it be applied beyond measure. Every official must be careful not to exceed the demands of his office, exercising his own revenge, his own envy and hatred, in the name and under pretense of that position.

22. Peter continues to expatiate upon this topic--the good works he has been discussing: gentleness, mercy, friendliness--citing beautiful passages of Scripture and using other exhortations--to incite Christians to practice these virtues. He says:

"Not rendering evil for evil, or reviling for reviling; but contrariwise blessing: for hereunto were ye called, that ye should inherit a blessing."

23. We have now seen whose prerogative it is to avenge, rebuke and punish evil. This passage does not refer to official duty. When the judge declares sentence of execution upon a thief we have truly an instance of vengeance and reproach, and a public and extreme reflection upon honor. But it is God's judgment and his doing, with which we are not here concerned. The Christian of true faith and innocent life, who confesses his doctrine and belief, and as he is commanded rebukes opposing forces, will provoke the devil and the world, and will be persecuted, oppressed and harassed in the name of office and right, even by individuals whose official duty it is to protect the godly and restrain unjust power. If these cannot do more, they will at least annoy, hinder and oppose that Christian as far as possible. If the Christian be quick-tempered and fail to curb his anger and impatience, he will effect no good. He will only bring upon himself that disquiet of heart which consumes and worries itself with thoughts of revenge and retaliation upon the offender; which when the devil perceives, he rejoices. He so urges and instigates as to cause more mischief on both sides. Thus he doubly injures the Christian--through his enemy and through the anger wherewith the Christian torments himself and spoils his own peace.

OF PATIENCE.

24. What then shall we do, you say, when we must suffer such abuse and without redress? The only resource, Peter says, is to possess your heart in patience and commit the matter to God. This is all that remains when they whose duty it is will not help you, nor restrain and punish the wrong, but even do you violence themselves. If the evil receive not judicial punishment, let it go unpunished until God looks into it. Only see that you keep a quiet conscience and a loving heart, not allowing yourself, on account of the devil and wicked men, to be disturbed and deprived of your good conscience, your peaceful heart and your God-given blessing. But if in your official capacity you are commanded to punish the evil, or if you can obtain protection and justice from rightful authorities, avail yourself of these privileges without anger, hatred or bitterness, ay, with a heart that prompts to give good for evil and blessing for reviling.

25. Such conduct is becoming you as Christians, the apostle says, for you are a people called to inherit a blessing. Oh, wonderful and glorious fact, that God has decreed and appropriated to you this blessing whereby all the riches of his grace and everything good are yours! and that he will abundantly give you his Spirit to remain with you, blessing body and soul, if only you hold fast his grace and do not allow yourselves to be deprived of it. What price would you not gladly pay for this blessing, were it purchasable, instead of being freely given, without your merits, and were you privileged thus to buy the assurance of having a God so gracious, one willing to bless you in time and eternity? Who would not willingly give even body and life, or joyfully undergo all suffering to have the perfect assurance of heart which says: "I know I am a child of God, who has received me into his grace and I live in the sure hope that I will be eternally blessed and saved." Think, Peter says, what a vast difference God makes between you and others because you are Christians. He has appointed you to be heirs of everlasting grace and blessing and of eternal life. But they who are not Christians--what have they but a terrible sentence like a weight about their necks? the sentence pronouncing them children of the curse and of eternal condemnation.

26. If men would take this to heart, it would be easy by teaching and persuasion to win them to friendship and kindness toward their fellow-men; to induce them not to return evil or reviling from motive of revenge, but when their own privileges and protection and the punishment of evil cannot be obtained, quietly and peaceably to suffer injury rather than lose their eternal comfort and joy. Christians have excellent reason, a powerful motive, for being patient and not revengeful or bitter in the fact that they are so richly blessed of God and given that great glory whereof, as Peter afterwards remarks, they cannot be deprived, nor can they suffer its loss, if only they abide in it. The apostle emphasizes this fact and further persuades Christians by citing the beautiful passage in Psalm 34, 12-16:

"He that would love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: and let him turn away from evil, and do good; let him seek peace, and pursue it. For the eyes of the Lord are upon the righteous, and his ears unto their supplication: but the face of the Lord is upon them that do evil."

27. These words the Holy Spirit uttered long ago through the prophet David, for the instruction and admonition of all saints and children of God. David presents to us the matter as he daily saw it in his own life and learned from his own experience, and as he gathered from examples of the dear fathers from the beginning of the world. "Come hither, dear children," he would say, "if you will be taught and advised, I will give you sound instruction as to how we are to fear God and become his children. Who desires peace and comfort?" "Oh, who would not desire peace and comfort?" cries the world. For these everyone seeks and strives, and all the efforts of the world are directed toward this end.

THE CHRISTIAN'S PEACE.

28. There are two ways to the goal of peace. One is that chosen by the world. The world seeks to obtain peace by preserving its own with violence. It desires the death of all who oppose it and will suffer injury or evil in word or deed from no one. This method, it is true, is appointed to governmental authority. It is the duty of civil rulers to faithfully employ it to arrest and hinder evil as far as possible. But they can never wholly restrain evil nor punish every offense. Much wickedness will remain, particularly secret evil, which must punish itself, either by repentance here or in hell hereafter. By this procedure Christians will not accomplish for themselves any personal advantage; the world is too wicked and it will not give them support.