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diff --git a/28464.txt b/28464.txt new file mode 100644 index 0000000..68d9298 --- /dev/null +++ b/28464.txt @@ -0,0 +1,12264 @@ +The Project Gutenberg EBook of Epistle Sermons, Vol. II, by Martin Luther + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Epistle Sermons, Vol. II + Epiphany, Easter and Pentecost + +Author: Martin Luther + +Translator: John Nicholas Lenker + +Release Date: March 31, 2009 [EBook #28464] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK EPISTLE SERMONS, VOL. II *** + + + + +Produced by Ron Swanson (This file was produced from images +generously made available by The Internet Archive/American +Libraries) + + + + + + +LUTHER'S +EPISTLE SERMONS +EPIPHANY, EASTER AND PENTECOST + + +TRANSLATED WITH THE HELP OF OTHERS +BY +PROF. JOHN NICHOLAS LENKER, D.D. + +AUTHOR OF "LUTHERANS IN ALL LANDS," TRANSLATOR OF LUTHER'S WORKS INTO +ENGLISH AND PRESIDENT OF THE NATIONAL LUTHERAN LIBRARY ASSOCIATION + + + + +VOL. II. +(_Volume VIII of Luther's Complete Works_.) + +THIRD THOUSAND + + + + +_The Luther Press_ +MINNEAPOLIS, MINN., U.S.A. +1909. + + + + +_Dedication_ + +To All, Pastors and Laymen, who appreciate the true place of Luther's +Writings in the Evangelization of Europe, and are interested in the +Evangelization of the world, this volume of Easter and Pentecost +Epistle Sermons of the English Luther is gratefully and prayerfully +dedicated. + + + + +Copyright, 1909, by J. N. LENKER. + + + + +_Foreword_ + + +The Evangelization of the World is being accomplished more rapidly +than we think. Three mighty movements are constantly at +work--Reformation, Heathen Missions and Emigration or Colonization. By +the Reformation Europe was evangelized; by Heathen Missions Asia and +Africa are being evangelized and by Emigration or Colonization North +and South America and Australia have been to a large extent +evangelized. In "Lutherans In All Lands," published in 1893, and in +the introduction to the volume on St. Peter's Epistles of the English +Luther, we emphasized the relation of the Evangelical-Lutheran church +and of Luther's writings to the evangelization of the world through +these three movements. In view of the recent marvelous growth in +interest in Heathen Missions and the false ideas about Luther's +relation to this theme, the following may be in place here in this +volume of Easter and Pentecost sermons: + +The Christian religion being preeminently missionary the Reformation +of the Christian Church would necessarily be missionary. Protestant +missions began with Protestantism. + +Herzog's Encyclopedia says: "Luther himself already seizes every +opportunity offered by a text of the Divine Word in order to remind +believers of the distress of the Heathen and Turks and earnestly urges +them to pray in their behalf, and to send out missionaries to them. In +accord with him all the prominent theologians and preachers of his +day, and of the succeeding period inculcated the missionary duty of +the Church. Many also of the Evangelical princes cherished the work +with Christian love and zeal." + +Luther's interest in the work of true evangelization is seen in the +name he designedly chose for the church of his followers. He did not +call it Protestant nor Lutheran, but conscientiously insisted upon it +being called the Evangelical, or in plain Anglo-Saxon, the Gospel +church, the Evangelizing church. Because of Luther's emphasis on the +word evangelical there are properly speaking no Lutheran, but only +Evangelical-Lutheran churches. He is the evangelist of Protestantism +in the true sense. + +Of the library of 110 volumes of which Luther is the author, 85 of +them treat of the Bible and expound its pure evangelical teachings in +commentaries, sermons and catechetical writings. He popularized the +word evangelical. With his tongue and pen he labored incessantly for +the evangelization of Europe. That Europe is evangelized is due more +to his labors and writings than to those of any other. What those +writings did for Europe they may do, and we believe, will do, for the +world in a greater or less degree. The greatest evangelist of Europe +has a God-given place in the evangelization of the world. His most +evangelical classics should be translated into all the dialects of +earth as soon as the Bible is given to the people in their native +tongue. + +Dr. Warneck says: "By the Reformation the christianizing of a large +part of Europe was first completed, and so far it may be said to have +carried on a mission work at home on an extensive scale." Further he +says: "The Reformation certainly did a great indirect service to the +cause of missions to the heathen, as it not only restored the true +substance of missionary preaching by its earnest proclamation of the +Gospel, but also brought back the whole work of missions on Apostolic +lines. Luther rightly combats, as Plitt insists, 'the secularizing of +missionary work.'" + +In explaining the 117th Psalm Luther says: "If all the heathen shall +praise God, he must first be their God. Shall he be their God? Then +they must know him and believe in him, and put away all idolatry, +since God can not be praised with idolatrous lips or with unbelieving +hearts. Shall they believe? Then they must first hear his Word and by +it receive the Holy Spirit, who cleanses and enlightens their heart +through faith. Are they to hear his Word? Then preachers must be sent +who shall declare to them the Word of God." So in his familiar hymn, +"Es wolle Gott uns gnaedig sein." + + "And Jesus Christ, His saving strength + To Gentiles to make known, + That thee, O God, may thank and praise + The Gentiles everywhere." + +In commenting on the words of the Second Psalm, "Ask of me and I will +give thee the heathen for thine inheritance," Luther says: "Christ, +therefore, being upon earth and appointed king upon Mount Zion, +receives the Gentiles who were then promised unto him. The words 'of +me' are not spoken without a particular meaning. They are to show that +this kingdom and this inheritance of the Gentiles are conferred on +Christ, not by men, nor in any human way, but by God, that is, +spiritually." + +All who retain the good old custom of the fathers in reading Luther's +Postil sermons on the Gospel and Epistle texts for each Sunday know +what deep missionary thoughts are found in the sermons for Epiphany, +Ascension Day and Pentecost. + +In one sermon for Ascension Day on "Go ye into all the world and +preach the Gospel to the whole creation," we read, "these words of the +Sovereign Ruler commission these poor beggars to go forth and proclaim +this new message, not in one city or country only, but in all the +world." + +For the history of the writing of these sermons the reader is referred +to volumes 10, 11, 12 and 13 of the Gospel sermons of Luther's works +in English. + +The German text will be readily found in the 12th volume of the Walch +and of the St. Louis Walch editions, and in the 8th volume of the +Erlangen edition of Luther's works. + +Due acknowledgment is hereby made of aid received from the translation +of Pastor Ambrose Henkel, and published in 1869, at New Market, +Virginia. Also to Pastor C. B. Gohdes, for comparing the manuscript +from the Third Sunday before Lent with the German text and making +valuable improvements. + +J. N. LENKER. + +Home for Young Women, +Minneapolis, Minn., March 22, 1909. + + + + +_Contents_ + + Page. +First Sunday After Epiphany.--The Fruits of Faith. Our Spiritual + Service. Romans 12, 1-6 . . . . . . . . . . . . . . . . . . . . 7 + +Second Sunday After Epiphany.--The Gifts and Works of Christ's + Members. Our Christian Duty. Romans 12, 6-16 . . . . . . . . . 20 + +Third Sunday After Epiphany.--Christian Revenge. Romans 12, 16-21 51 + +Fourth Sunday After Epiphany.--Christian Love and the Command to + Love. Romans 13, 8-10 . . . . . . . . . . . . . . . . . . . . . 56 + +Fifth Sunday After Epiphany.--The Glorious Adornment of + Christians. Colossians 3, 12-17 . . . . . . . . . . . . . . . . 76 + +Third Sunday Before Lent.--The Christian Race for the Prize. + 1 Corinthians 9, 24-10, 5 . . . . . . . . . . . . . . . . . . . 93 + +Second Sunday Before Lent.--Paul's Glory in His Labor and + Sufferings. 2 Corinthians 11, 19-12, 9 . . . . . . . . . . . . 104 + +Sunday Before Lent.--Paul's Praise of Christian Love. + 1 Corinthians 13 . . . . . . . . . . . . . . . . . . . . . . . 119 + +First Sunday in Lent.--An Entreaty to Live as Christians. + 2 Corinthians 6, 1-10 . . . . . . . . . . . . . . . . . . . . . 133 + +Second Sunday in Lent.--Exhortation to Holiness. 1 Thessalonians + 4, 1-7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 145 + +Third Sunday in Lent.--Exhortation to be Imitators of God. + Ephesians 5, 1-9 . . . . . . . . . . . . . . . . . . . . . . . 150 + +Fourth Sunday in Lent.--The Children of Promise. Galatians 4, + 21-31 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 162 + +Fifth Sunday in Lent.--Christ Our Great High Priest. Hebrews 9, + 11-15 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 163 + +Palm Sunday.--Christ an Example of Love. Christ's Humiliation and + Exaltation. Philippians 2, 5-11 . . . . . . . . . . . . . . . . 169 + + +SUMMER PART OF THE EPISTLE POSTIL. + +Easter Sunday.--Purging Out the Old Leaven and the New Easter + Festival of Christians. 1 Corinthians 5, 6-8 . . . . . . . . . 181 + +Easter Monday.--Peter's Sermon on the Blessings of Christ's + Resurrection. Acts 10, 34-43 . . . . . . . . . . . . . . . . . 194 + +Easter Tuesday.--Paul's Sermon on the Power and Blessings of + Christ's Resurrection. Acts 13, 26-39 . . . . . . . . . . . . . 202 + +Second Sermon.--The Divine Word and the Resurrection. Acts 13, + 26-39 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 204 + +Easter Wednesday.--The Fruit That Follows Belief in the + Resurrection. Colossians 3, 1-7 . . . . . . . . . . . . . . . . 217 + +Sunday After Easter.--The Victory of Faith and the Witness of the + Holy Spirit Through Baptism. 1 John 5, 4-12 . . . . . . . . . . 231 + +Second Sunday After Easter.--An Exhortation to Patience by + Christ's Example in Suffering. 1 Peter 2, 20-25 . . . . . . . . 248 + +Third Sunday After Easter.--Our Christian Duties. An Exhortation + to the New Christian Life. 1 Peter 2, 11-20 . . . . . . . . . . 272 + +Second Sermon.--The Resurrection of the Dead. 1 Corinthians 15, + 20-28 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 285 + +Fourth Sunday After Easter.--The Resurrection of the Dead. + 1 Corinthians 15, 35-50 . . . . . . . . . . . . . . . . . . . . 287 + +Second Sermon.--Our Gifts and Duties. James 1, 16-21 . . . . . . 289 + +Fifth Sunday After Easter.--The Change of Our Mortal Body and the + Destruction of Death. 1 Corinthians 15, 51-58 . . . . . . . . . 301 + +Ascension Day.--The History of Christ's Ascension. Acts 1, 1-11 . 301 + +Sunday After Ascension Day.--Soberness in Prayer and Fervency in + Love, and the Proper Functions of Church Officers. 1 Peter 4, + 7-11 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 303 + +Pentecost.--The History of Pentecost. Acts 2, 1-13 . . . . . . . 329 + +Pentecost Monday.--Peter's Sermon on Joel's Prophecy on the + Outpouring of the Holy Spirit. Acts 2, 14-28 . . . . . . . . . 336 + +Pentecost Tuesday.--The Resurrection and Glorification of Christ + Through the Sending of the Holy Spirit. Acts 2, 29-36 . . . . . 336 + + + + +_First Sunday After Epiphany_ + +Text: Romans 12, 1-6. + +1 I beseech you therefore, brethren, by the mercies of God, to present +your bodies a living sacrifice, holy, acceptable to God, which is your +spiritual service. 2 And be not fashioned according to this world: but +be ye transformed by the renewing of your mind, that ye may prove what +is the good and acceptable and perfect will of God. 3 For I say, +through the grace that was given me, to every man that is among you, +not to think of himself more highly than he ought to think; but so to +think as to think soberly, according as God hath dealt to each man a +measure of faith. 4 For even as we have many members in one body, and +all the members have not the same office: 5 so we, who are many, are +one body in Christ, and severally members one of another. 6 And having +gifts differing according to the grace that was given to us. + + +THE FRUITS OF FAITH. + +1. In the preceding sermons I have treated sufficiently of faith and +love; and of crosses and afflictions, the promoters of hope. Faith, +love and affliction bound the Christian's life. It is unnecessary that +I should further discourse on these topics. As they--or anything +pertaining to the life of the Christian--present themselves, reference +may be had to those former postils. It is my purpose now briefly to +make plain that the sum of all divine doctrine is simply Jesus Christ, +as we have often heard. + +2. This epistle lesson treats not of faith, but of the fruits of +faith--love, unity, patience, self-denial, etc. Among these fruits, +the apostle considers first the discipline of the body--the +mortification of evil lusts. He handles the subject here in a manner +wholly unlike his method in other epistles. In Galatians he speaks of +crucifying the flesh with its lusts; in Hebrews and Colossians, of +putting off the old man and mortifying the members on earth. Here he +mentions presenting the body as a sacrifice; he dignifies it by the +loftiest and most sacred terms. Why does he so? + +First, by making the terms glorious, he would the more emphatically +urge us to yield this fruit of faith. The whole world regards the +priest's office--his service and his dignity--as representing the acme +of nobility and exaltation; and so it truly does. Now, if one would be +a priest and exalted before God, let him set about this work of +offering up his body to God; in other words, let him be humble, let +him be nothing in the eyes of the world. + +3. I will let every man decide for himself the difference between the +outward priesthood of dazzling character and the internal, spiritual +priesthood. The first is confined to a very few individuals; the +second, Christians commonly share. One was ordained of men, +independently of the Word of God; the other was established through +the Word, irrespective of human devices. In that, the skin is +besmeared with material oil; in this, the heart is internally anointed +with the Holy Spirit. That applauds and extols its works; this +proclaims and magnifies the grace of God, and his glory. That does not +offer up the body with its lusts, but rather fosters the evil desires +of the flesh; this sacrifices the body and mortifies its lusts. The +former permits the offering up to itself of gold and property, of +honor, of idleness and pleasure, and of all manner of lust on earth; +the latter foregoes these things and accepts only the reverse of +homage. That again sacrifices Christ in its awful perversions; this, +satisfied with the atonement once made by Christ, offers up itself +with him and in him, by making similar sacrifices. In fact, the two +priesthoods accord about as well as Christ and Barabbas, as light and +darkness, as God and the world. As little as smearing and shaving were +factors in Christ's priesthood, so little will they thus procure for +anyone the Christian priesthood. Yet Christ, with all his Christians, +is priest. "Thou art a priest for ever after the order of +Melchizedek." Ps 110, 4. The Christian priesthood will not admit of +appointment. The priest is not made. He must be born a priest; must +inherit his office. I refer to the new birth--the birth of water and +the Spirit. Thus all Christians become priests, children of God and +co-heirs with Christ the Most High Priest. + +4. Men universally consider the title of priest glorious and +honorable; it is acceptable to everyone. But the duties and the +sacrifice of the office are rarely accepted. Men seem to be averse to +these latter. The Christian priesthood costs life, property, honor, +friends and all worldly things. It cost Christ the same on the holy +cross. No man readily chooses death instead of life, and accepts pain +instead of pleasure, loss instead of gain, shame rather than honor, +enemies rather than friends, according to the example Christ set for +us on the cross. And further, all this is to be endured, not for +profit to one's self, but for the benefit of his neighbor and for the +honor and glory of God. For so Christ offered up his body. This +priesthood is a glorious one. + +5. As I have frequently stated, the suffering and work of Christ is to +be viewed in two lights: First, as grace bestowed on us, as a blessing +conferred, requiring the exercise of faith on our part and our +acceptance of the salvation offered. Second, we are to regard it an +example for us to follow; we are to offer up ourselves for our +neighbors' benefit and for the honor of God. This offering is the +exercise of our love--distributing our works for the benefit of our +neighbors. He who so does is a Christian. He becomes one with Christ, +and the offering of his body is identical with the offering of +Christ's body. This is what Peter calls offering sacrifices acceptable +to God by Christ. He describes priesthood and offering in these words: +"Ye also, as living stones, are built up a spiritual house, to be a +holy priesthood, to offer up spiritual sacrifices, acceptable to God +through Jesus Christ." 1 Pet 2, 5. + +6. Peter says "spiritual sacrifices," but Paul says our bodies are to +be offered up. While it is true that the body is not spirit, the +offering of it is called a spiritual sacrifice because it is freely +sacrificed through the Spirit, the Christian being uninfluenced by the +constraints of the Law or the fear of hell. Such motives, however, +sway the ecclesiasts, who have heaped tortures upon themselves by +undergoing fasts, uncomfortable clothing, vigils, hard beds and other +vain and difficult performances, and yet failed to attain to this +spiritual sacrifice. Rather, they have wandered the farther from it +because of their neglect to mortify their old Adam-like nature. They +have but increased in presumption and wickedness, thinking by their +works and merits to raise themselves in God's estimation. Their +penances were not intended for the mortification of their bodies, but +as works meriting for them superior seats in heaven. Properly, then, +their efforts may be regarded a carnal sacrifice of their bodies, +unacceptable to God and most acceptable to the devil. + +7. But spiritual sacrifices, Peter tells us, are acceptable to God; +and Paul teaches the same (Rom 8, 13): "If by the Spirit ye put to +death the deeds of the body, ye shall live." Paul speaks of mortifying +through the Spirit; Peter, of a spiritual sacrifice. The offering must +first be slain. Paul's thought is: "If ye mortify the deeds of the +body in your individual, chosen ways, unprompted by the Spirit or your +own heart, simply through fear of punishment, that mortification--that +sacrifice--will be carnal; and ye shall not live, but die a death the +more awful." The Spirit must mortify your deeds--spiritually it must +be done; that is, with real enjoyment, unmoved by fear of hell, +voluntarily, without expectation of meriting honor or reward, either +temporal or eternal. This, mark you, is a spiritual sacrifice. However +outward, gross, physical and visible a deed may be, it is altogether +spiritual when wrought by the Spirit. Even eating and drinking are +spiritual works if done through the Spirit. On the other hand, +whatsoever is wrought through the flesh is carnal, no matter to what +extent it may be a secret desire of the soul. Paul (Gal 5, 20) terms +idolatry and heresies works of the flesh, notwithstanding they are +invisible impulses of the soul. + +8. In addition to this spiritual sacrifice--the mortifying of the +deeds of the body--Peter mentions another, later on in the same +chapter: "But ye are ... a royal priesthood ... that ye may show forth +the excellencies of him who called you out of darkness into his +marvelous light." Here Peter touches upon the preaching office, the +real sacrificial office, concerning which it is said (Ps 50, 23), +"Whoso offereth the sacrifice of thanksgiving glorifieth me." +Preaching extols the grace of God. It is the offering of praise and +thanks. Paul boasts (Rom 15, 16) that he sanctifies and offers the +Gospel. But it is not our purpose to consider here this sacrifice of +praise; though praise in the congregation may be included in the +spiritual sacrifice, as we shall see. For he who offers his body to +God also offers his tongue and his lips as instruments to confess, +preach and extol the grace of God. On this topic, however, we shall +speak elsewhere. Let us now consider the words of the text. + + +OUR SPIRITUAL SERVICE. + +"I beseech you therefore, brethren." + +9. Paul does not say, "I command you." He is preaching to those +already godly Christians through faith in the new man; to hearers who +are not to be constrained by commandments, but to be admonished. For +the object is to secure voluntary renunciation of their old, sinful, +Adam-like nature. He who will not cheerfully respond to friendly +admonition is no Christian. And he who attempts by the restraints of +law to compel the unwilling to renunciation, is no Christian preacher +or ruler; he is but a worldly jailer. + +"By the mercies of God." + +10. A teacher of the Law enforces his restraints through threats and +punishments. A preacher of grace persuades and incites by calling +attention to the goodness and mercy of God. The latter does not desire +works prompted by an unwilling spirit, or service that is not the +expression of a cheerful heart. He desires that a joyous, willing +spirit shall incite to the service of God. He who cannot, by the +gracious and lovely message of God's mercy so lavishly bestowed upon +us in Christ, be persuaded in a spirit of love and delight to +contribute to the honor of God and the benefit of his neighbor, is +worthless to Christianity, and all effort is lost on him. How can one +whom the fire of heavenly love and grace cannot melt, be rendered +cheerfully obedient by laws and threats? Not human mercy is offered +us, but divine mercy, and Paul would have us perceive it and be moved +thereby. + +"To present your bodies." + +11. Many and various were the sacrifices of the Old Testament. But all +were typical of this one sacrifice of the body, offered by Christ and +his Christians. And there is not, nor can be, any other sacrifice in +the New Testament. What more would one, or could one, offer than +himself, all he is and all he has? When the body is yielded a +sacrifice, all belonging to the body is yielded also. Therefore, the +Old Testament sacrifices, with the priests and all the splendor, have +terminated. How does the offering of a penny compare with that of the +body? Indeed, such fragmentary patchwork scarcely deserves recognition +as a sacrifice when the bodies of Christ and of his followers are +offered. + +Consequently, Isaiah may truly say that in the New Testament such +beggarly works are loathsome compared to real and great sacrifices: +"He that killeth an ox is as he that slayeth a man; he that +sacrificeth a lamb, as he that breaketh a dog's neck; he that offereth +an oblation, as he that offereth swine's blood; he that burneth +frankincense, as he that blesseth an idol." Is 66, 3. Similarly, also: +"What unto me is the multitude of your sacrifices? saith Jehovah: I +have had enough of the burnt-offerings of rams, and the fat of fed +beasts; and I delight not in the blood of bullocks, or of lambs, or of +he-goats." Is 1, 11. Thus, in plain words, Isaiah rejects all other +sacrifices in view of this true one. + +12. Our blind leaders, therefore, have most wretchedly deceived the +world by their mass-offerings, for they have forgotten this one real +sacrifice. The mass may be celebrated and at the same time the soul be +not benefited, but rather injured. But the body cannot be offered +without benefiting the soul. Under the New Testament dispensation, +then, the mass cannot be a sacrifice, even were it ever one. For all +the works, all the sacrifices of the New Testament, must be true and +soul-benefiting. Otherwise they are not New Testament sacrifices. It +is said (Ps 25, 10), "All the paths of Jehovah are lovingkindness and +truth." + +"A living sacrifice, holy, acceptable to God." + +13. Paul here makes use of the three words "living," "holy" and +"acceptable," doubtless to teach that the sacrifices of the Old +Testament are repealed and the entire priesthood abolished. The Old +Testament sacrifices consisted of bullocks, sheep and goats. To these +life was not spared. For the sacrifice they were slain, burned, +consumed by the priests. But the New Testament sacrifice is a +wonderful offering. Though slain, it still lives. Indeed, in +proportion as it is slain and sacrificed, does it live in vigor. "If +by the Spirit ye put to death the deeds of the body, ye shall live." +Rom 8, 13. "For ye died, and your life is hid with Christ in God." Col +3, 3. "And they that are of Christ Jesus have crucified the flesh with +the passions and the lusts thereof." Gal 5, 24. + +14. The word "living," then, is to be spiritually understood--as +having reference to the life before God and not to the temporal life. +He who keeps his body under and mortifies its lusts does not live to +the world; he does not lead the life of the world. The world lives in +its lusts, and according to the flesh; it is powerless to live +otherwise. True, the Christian is bodily in the world, yet he does not +live after the flesh. As Paul says (2 Cor 10, 3), "Though we walk in +the flesh, we do not war according to the flesh"; and again (Rom 8, +1), "Who walk not after the flesh." Such a life is, before God, +eternal, and a true, living sacrifice. Such mortification of the body +and of its lusts, whether effected by voluntary discipline or by +persecution, is simply an exercise in and for the life eternal. + +15. None of the Old Testament sacrifices were holy--except in an +external and temporal sense--until they were consumed. For the life of +the animal was but temporal and external previous to the sacrifice. +But the "living sacrifice" Paul mentions is righteous before God, and +also externally holy. "Holy" implies simply, being designed for the +service and the honor of God, and employed of God. Hence we must here +understand the word "holy" as conveying the thought that we let God +alone work in us and we be simply his holy instruments. As said in +First Corinthians 6, 19-20, "Your body is the temple of the Holy Ghost +... and ye are not your own ... therefore glorify God in your body, +and in your spirit, which are God's." Again (Gal 6, 17), "I bear +branded on my body the marks of Jesus." Now, he who performs a work +merely for his own pleasure and to his own honor, profanes his +sacrifice. So also do they who by their works seek to merit reward +from God, whether temporal or eternal. The point of error is, they are +not yet a slain sacrifice. The sacrifice cannot be holy unless it +first lives; that is, unless it is slain before God, and slain in its +own consciousness, and thus does not seek its own honor and glory. + +16. The Old Testament sacrifices were not in themselves acceptable to +God. Nor did they render man acceptable. But in the estimation of the +world--before men--they were pleasing, even regarded highly worthy. +Men thought thereby to render themselves well-pleasing in God's sight. +But the spiritual sacrifice is, in man's estimation, the most +repugnant and unacceptable of all things. It condemns, mortifies and +opposes whatever, in man's judgment, is good and well-pleasing. For, +as before stated, nature cannot do otherwise than to live according to +the flesh, particularly to follow its own works and inventions. It +cannot admit that all its efforts and designs are vain and worthy of +mortification and of death. The spiritual sacrifice is acceptable to +God, Paul teaches, however unacceptable it may be to the world. They +who render this living, holy sacrifice are happy and assured of their +acceptance with God; they know God requires the death of the lusts and +inventions of the flesh, and he alone desires to live and work in us. + +17. Consequently, Paul's use of the word "body" includes more than +outward, sensual vices and crimes, as gluttony, fornication, murder; +it includes everything not of the new spiritual birth but belonging to +the old Adam nature, even its best and noblest faculties, outer and +inner; the deep depravity of self-will, for instance, and arrogance, +human wisdom and reason, reliance on our own good works, on our own +spiritual life and on the gifts wherewith God has endowed our nature. + +To illustrate: Take the most spiritual and the wisest individuals on +earth, and while it is true that a fraction of them are outwardly and +physically chaste, their hearts, it will be found, are filled with +haughtiness, presumption and self-will, while they delight in their +own wisdom and peculiar conduct. No saint is wholly free from the deep +depravity of the inner nature. Hence he must constantly offer himself +up, mortifying his old deceitful self. Paul calls it sacrificing the +body, because the individual, on becoming a Christian, lives more than +half spiritually, and the evil propensities remaining to be mortified +Paul attributes to the body as to the inferior, the less important, +part of man; the part not as yet wholly under the Spirit's influence. + +"Which is your spiritual (reasonable) service." + +18. A clear distinction is here made between the services rendered God +by Christians and those which the Jews rendered. The thought is: The +Jews' service to God consisted in sacrifices of irrational beasts, but +the service of Christians, in spiritual sacrifices--the sacrifice of +their bodies, their very selves. The Jews offered gold and silver; +they built an inanimate temple of wood and stone. Christians are a +different people. Their sacrifices are not silver and gold. Their +temple is not wood and stone; it is themselves. "Ye are a temple of +God." 1 Cor 3, 16. Thus you observe the unfair treatment accorded +Christians in ignoring their peculiar services and inducing the world +to build churches, to erect altars and monasteries, and to manufacture +bells, chalices and images by way of Christian service--works that +would have been too burdensome for even the Jews. + +19. In brief, this our reasonable service is rightly called a +spiritual service of the heart, performed in the faith and the +knowledge of God. Here Paul rejects all service not performed in faith +as entirely unreasonable, even if rendered by the body and in outward +act, and having the appearance of great holiness and spiritual life. +Such have been the works, offerings, monkery and stringent life of the +Papists, performed without the knowledge of God--having no command of +God--and without spirit and heart. They have thought that so long as +the works were performed they must be pleasing to God, independent of +their faith. Such was also the service of the Jews in their works and +offerings, and of all who knew not Christ and were without faith. +Hence they were no better than the service and works of idolatrous and +ignorant heathen. + +"And be not fashioned according to this world: but be ye transformed +by the renewing of your mind, that ye may prove what is the good and +acceptable and perfect will of God." + +20. As before said, the world cannot endure the sight or hearing of +this living sacrifice; therefore it opposes it on every side. With its +provocations and threats, its enticements and persecutions, it has +every advantage, aided by the fact that our minds and spirits are not +occupied with that spiritual sacrifice, but we give place to the +dispositions and inclinations of the world. We must be careful, then, +to follow neither the customs of the world nor our own reason or +plausible theories. We must constantly subdue our dispositions and +control our wills, not obeying the dictates of reason and desire. +Always we are to conduct ourselves in a manner unlike the way of the +world. So shall we be daily changed--renewed in our minds. That is, we +come each day to place greater value on the things condemned by human +reason--by the world. Daily we prefer to be poor, sick and despised, +to be fools and sinners, until ultimately we regard death as better +than life, foolishness as more precious than wisdom, shame nobler than +honor, labor more blessed than wealth, and sin more glorious than +human righteousness. Such a mind the world does not possess. The mind +of the world is altogether unlike the Christian's. It not only +continues unchanged and unrenewed in its old disposition, but is +obdurate and very old. + +21. God's will is ever good and perfect, ever gracious; but it is not +at all times so regarded of men. Indeed, human reason imagines it to +be the evil, unfriendly, abominable will of the devil, because what +reason esteems highest, best and holiest, God's will regards as +nothing and worthy of death. Therefore, Christian experience must come +to the rescue and decide. It must feel and prove, must test and +ascertain, whether one is prompted by a sincere and gracious will. He +who perseveres and learns in this way will go forward in his +experience, finding God's will so gracious and pleasing he would not +exchange it for all the world's wealth. He will discover that +acceptance of God's will affords him more happiness, even in poverty, +disgrace and adversity, than is the lot of any worldling in the midst +of earthly honors and pleasures. He will finally arrive at a degree of +perfection making him inclined to exchange life for death, and, with +Paul, to desire to depart that sin may no more live in him, and that +the will of God may be done perfectly in himself in every relation. In +this respect he is wholly unlike the world; he conducts himself very +differently from it. For the world never has enough of this life, +while the experienced Christian is ready to be removed. What the world +seeks, he avoids; what it avoids, he seeks. + +22. Paul, you will observe, does not consider the Christian absolutely +free from sin, since he beseeches us to be "transformed by the +renewing of the mind." Where transformation and renewal are necessary, +something of the old and sinful nature must yet remain. This sin is +not imputed to Christians, because they daily endeavor to effect +transformation and renovation. Sin exists in them against their will. +Flesh and spirit are contrary to each other (Gal 5, 17), therefore we +do not what we would. Rom 7, 15. + +Paul makes particular mention of "the mind" here, by contrast making +plainer what is intended by the "body" which he beseeches them to +sacrifice. The scriptural sense of the word "mind" has already been +sufficiently defined as "belief," which is the source of either vice +or virtue. For what I value, I believe to be right. I observe what I +value, as do others. But when belief is wrong, conscience and faith +have not control. Where unity of mind among men is lacking, love and +peace cannot be present; and where love and faith are not present, +only the world and the devil reign. Hence transformation by renewal of +the mind is of vital importance. Now follows: + + +SOBER THOUGHTS OF OURSELVES. + +"For I say, through the grace that was given me, to every man that is +among you, not to think of himself more highly than he ought to think; +but so to think as to think soberly, according as God hath dealt to +every man a measure of faith." + +23. Paul, in all his epistles, is careful to give this instruction to +Christians. His purpose is to preserve simplicity of faith among them +everywhere; to prevent sects and schisms in Christian life, which have +their origin in differing minds, in diversity of belief. To make +admonition the more forcible, he refers to his apostolic office; to +the fact that he was, by the grace of God, chosen and sent to teach +the things he advocates. His words here mean: "Ye possess many graces, +but let everyone take heed to confine his belief and opinions to the +limits of faith. Let him not esteem himself above another, nor attach +to the gifts conferred upon himself greater value than he accords +those conferred upon another. Otherwise he will be inclined to despise +the lesser gifts and emphasize the more exalted ones, and to influence +others to the same practice." Where there is not such humility, +recourse is had to works and to the honoring of gifts, while faith is +neglected. Thus belief prompts to do as the world does, to value what +is exalted and to despise what is humble. + +24. This principle cannot be better illustrated than by the prevailing +examples of our time. For instance, monks and priests have established +spiritual orders which they regard highly meritorious. In this respect +they do not think soberly, but extravagantly. They imagine ordinary +Christians to be insignificant in comparison with them. But their +orders represent neither faith nor love, and are not commanded by God. +They are peculiar, something devised by the monks and priests +themselves. Hence there is division. Because of the different beliefs, +numerous sects exist, each striving for first place. Consequently, all +the orders become unprofitable in God's sight. The love and faith and +harmony which unite Christians are dissipated. + +25. Paul teaches that, however varied the gifts and the outward works, +none should, because of these, esteem himself good, nor regard himself +better than others. Rather, every man should estimate his own goodness +by his faith. Faith is something all Christians have, though not in +equal measure, some possessing more and others less. However, in faith +all have the same possession--Christ. The murderer upon the cross, +through faith, had Christ in himself as truly as had Peter, Paul, +Abraham, the mother of the Lord, and all saints; though his faith may +not have been so strong. Therefore, though gifts be unequal, the +precious faith is the same. Now, if we are to glory in the treasures +of faith only, not in the gifts, every man should esteem another's +gifts as highly as his own, and with his own gifts serve that other +who in faith possesses equal treasure with him. Then will continue +loving harmony and simple faith, and none will fall back upon his own +works or merits. Of this "mind," or belief, you may read further in +the preceding postils, especially in the epistle selection for the +third Sunday in Advent. Further comment on this text will be left for +the next epistle lesson, the two being closely connected. + + + + +_Second Sunday After Epiphany_ + +Text: Romans 12, 6-16. + +6 And having gifts differing according to the grace that was given to +us, whether prophecy, let us prophesy according to the proportion of +our faith; 7 or ministry, let us give ourselves to our ministry; or he +that teacheth, to his teaching; 8 or he that exhorteth, to his +exhorting; he that giveth, let him do it with liberality; he that +ruleth, with diligence; he that showeth mercy, with cheerfulness. 9 +Let love be without hypocrisy. Abhor that which is evil; cleave to +that which is good. 10 In love of the brethren be tenderly affectioned +one to another; in honor preferring one another; 11 in diligence not +slothful; fervent in spirit; serving the Lord; 12 rejoicing in hope; +patient in tribulation; continuing stedfastly in prayer; 13 +communicating to the necessities of the saints; given to hospitality. +14 Bless them that persecute you; bless, and curse not. 15 Rejoice +with them that rejoice; weep with them that weep. 16 Be of the same +mind one toward another. Set not your mind on high things, but +condescend to things that are lowly. + + +GIFTS AND WORKS OF CHRIST'S MEMBERS. + +1. This lesson begins in a way that would seem to call for a portion +properly belonging to the epistle for the preceding Sunday, and +terminates short of its full connection. Evidently it was arranged by +some unlearned and thoughtless individual, with a view simply to +making convenient reading in the churches and not to its explanation +to the people. It will be necessary to a clear comprehension, +therefore, to note its real connections. + +2. In the epistle for last Sunday, the apostle teaches that as +Christians we are to renew our minds by sacrificing our bodies, thus +preserving the true character of faith; that we are not to regard +ourselves as good or perfect without faith, if we would avoid the rise +of sects and conflicting opinions among Christians; that each is to +continue firm in the measure of faith God has given him, whether it be +weak or strong; that he shall use his gifts to his neighbor's profit, +and then they will not be regarded special favors by the less gifted, +and the common faith will be generally prized as the highest and most +precious treasure, the result being satisfaction for all men. Paul +next adds the simile: "For even as we have many members in one body, +and all the members have not the same office: so we, who are many, are +one body in Christ, and severally members one of another." Then +follows our selection for today, the connection being, "And having +gifts differing according to the grace that was given to us," etc. +Paul likens the various gifts to ourselves, the different members of +the common body of Christ. + +It is an apt and beautiful simile, one he makes use of frequently; for +instance, 1 Cor 12, 12 and Eph 4, 16. It teaches directly and clearly +the equality of all Christians; that one common faith should satisfy +all; that gifts are not to be regarded as making one better, happier +and more righteous than another, in the eyes of God. The latter idea +is certainly erroneous, and destructive of faith, which alone avails +with God. + + +WE ARE BORN MEMBERS OF CHRIST. + +3. First, if we examine this simile, we shall find that all the +members perform certain functions of the body because they are members +of it; and no member has its place through its own efforts or its own +merits. It was born a member, before the exercise of office was +possible. It acts by virtue of being a member; it does not become a +member by virtue of its action. It derives existence and all its +powers from the body, regardless of its own exertions. The body, +however, exercises its members as occasion requires. The eye has not +attained its place because of its power of seeing--not because it has +merited its office as an organ of sight for the body. In the very +beginning it derived its existence and its peculiar function of sight +from the body. It cannot, therefore, boast in the slightest degree +that by its independent power of seeing it has deserved its place as +an eye. It has the honor and right of its position solely through its +birth, not because of any effort on its part. + +4. Similarly, no Christian can boast that his own efforts have made +him a member of Christ, with other Christians, in the common faith. +Nor can he by any work constitute himself a Christian. He performs +good works by virtue of having become a Christian, in the new birth, +through faith, regardless of any merit of his own. Clearly, then, good +works do not make Christians, but Christians bring forth good works. +The fruit does not make the tree, but the tree produces the fruit. +Seeing does not make the eye, but the eye produces vision. In short, +cause ever precedes effect; effect does not produce cause, but cause +produces effect. Now, if good works do not make a Christian, do not +secure the grace of God and blot out our sins, they do not merit +heaven. No one but a Christian can enjoy heaven. One cannot secure it +by his works, but by being a member of Christ; an experience effected +through faith in the Word of God. + +5. How, then, shall we regard those who teach us to exterminate our +sins, to secure grace, to merit heaven, all by our own works; who +represent their ecclesiastical orders as special highways to heaven? +What is their theory? They teach, as you observe, that cause is +produced by effect. Just as if mere muscular tissue that is not a +tongue becomes a tongue by fluent speaking, or becomes mouth and +throat by virtue of much drinking; as if running makes feet; keen +hearing, an ear; smelling, a nose; nourishment at the mother's breast, +a child; suspension from the apple-tree, an apple. Beautiful +specimens, indeed, would these be--fine tongues, throats and ears, +fine children, fine apples. + +6. What sort of foolish, perverted individuals are they who so teach? +Well might you exclaim: "What impossible undertakings, what useless +burdens and hardships, they assume!" Yes, what but burdens do they +deserve who pervert God's truth into falsehood; who change the gifts +God designed for man's benefit into acts of service rendered by man to +God; who, unwilling to abide in the common faith, aspire to exalted +and peculiar place as priests and beings superior to other Christians? +They deserve to be overwhelmed in astonishing folly and madness, and +to be burdened with useless labors and hardships in their attempts to +do impossible things. They cheat the world of its blessings while they +fill themselves. It is said of them (Ps 14, 4-5): "Have all the +workers of iniquity no knowledge, who eat up my people as they eat +bread, and call not upon Jehovah?"--that is, they live not in faith. +And continuing--"There were they in great fear"; meaning that here and +there they make that a matter of conscience which is not, because they +cling to works and not to faith. + + +EACH MEMBER CONTENT WITH ITS OWN POWERS. + +7. In the second place, the simile teaches that each member of the +body is content with the other members, and rejoices in its powers, +not being solicitous as to whether any be superior to itself. For +instance, the nose is inferior in office to the eye, yet in the +relation they sustain to each other the former is not envious of the +latter; rather, it rejoices in the superior function the eye performs. +On the other hand, the eye does not despise the nose; it rejoices in +all the powers of the other members. As Paul says elsewhere (1 Cor 12, +23): "Those parts of the body, which we think to be less honorable, +upon these we bestow more abundant honor." Thus we see that hand and +eye, regardless of their superior office, labor carefully to clothe +and adorn the less honorable members. They make the best use of their +own distinction to remove the dishonor and shame of the inferior +members. + +8. However unequal the capacities and distinction of the individual +members of the body, they are equal in that they are all parts of the +same body. The eye cannot claim any better right to a place in the +body than the least distinguished member has. Nor can it boast greater +authority over the body than any other member enjoys. And thus it does +not essay to do. It grants all members equal participation in the +body. Likewise, all Christians, whether strong in faith or weak, +perfect or defective, share equally in Christ and are equal in +Christendom. Each may appropriate the whole Christ unto himself. I may +boast as much in Christ as Peter or the mother of God may boast. Nor +do I envy Peter because he is a more distinguished member of the +Christian Church than I. I am glad of it. On the other hand, he does +not despise me for being a less honored member. I am a part of the +same body to which he belongs, and I possess Christ as well as he +does. + +9. The self-righteous are unable to concede this equality. They must +stir up sects and distinctions among Christians. Priests aspire to be +better than laymen; monks better than priests; virgins than wives. The +diligent, in praying and fasting, would be better than the laborer; +and they who lead austere lives, more righteous than they of ordinary +life. This is the work of the devil, and productive of every form of +evil. Opposed to it is Christ's doctrine in our text. Under such +conditions as mentioned, faith and love are subverted. The unlearned +are deluded, and led away from faith to works and orders. Inequality +is everywhere. The ecclesiasts desire to sit in high places, to +receive all honor, to have their feet kissed, and will honor and +respect none but themselves. Indeed, they would ultimately intercede +for poor Christians, would be mediators between them and God, +attaching no importance whatever to the stations in life occupied by +these. They proceed as if they alone were members of Christ, and as if +their relation to him could not be closer. Then they presume by their +works to constitute others members of Christ, being careful, however, +to demand adequate financial return for the service. They are members +of the devil; not of Christ. + + +EACH MEMBER SERVES ALL THE OTHERS. + +10. In the third place, according to the simile each member of the +body conducts itself in a manner to profit the others--the whole body. +The eye prepares the way for hand and foot. The foot, in its carriage +of the body, safeguards the eye. Each member ever cares for and serves +the others. More beautiful figures of love and good works are not to +be found than those derived from the body with its members. In the +members we daily bear about with us, and with which we are continually +familiar, God has described the law of love in a living and forcible +manner. Upon the principle there illustrated, the Christian should +act, conducting himself in a way to profit not himself but others, and +having a sincere interest in them. Under such conditions, schisms and +sects could not spring up among us. + +11. But we are blind; we neither see nor read the beautiful lesson +taught us in our own bodies. We proceed to invent good works as a +means of improving our condition and bringing ourselves into a saved +state. This error is attributable to our lack of faith and of heart +knowledge of Christ. Hence we are restless in soul, seeking to be +liberated from sin and to become righteous. The heart in its ignorance +of the sufficiency of common faith, engages in these abnormal, special +works. There is where foolish individuals begin to disregard faith and +love, imagining such works true ways to heaven. One takes up one +thing, and another something else, and so it goes, until there is +nothing but sects. One sect condemns and rejects the other. Each, +exalting itself beyond measure, claims superiority. + + +EACH MEMBER SUFFERS AND REJOICES WITH ALL. + +12. In the fourth place, "whether one member suffereth, all the +members suffer with it; or one member is honored, all the members +rejoice with it," as Paul says. 1 Cor 12, 26. In short, no member +lives and acts for itself; all obey and serve one another, and the +more honored members serve most. Each seems to say: "I desire not to +be otherwise than as I am. I am satisfied to be a member of the same +body with the others, and to have equal rights and honors therein. It +is unnecessary for me to exert myself to share in that body, for I am +already a member of it, and content. My efforts I direct to serving +the body--all the members, my beloved brothers and partners. I assume +no peculiarities. I would not cause discord and conflict." + +13. Observe, this is the way all true, righteous Christians do, as we +have frequently said. They who conduct themselves otherwise cannot be +true Christians; they are worse--more pernicious--than heathen. They +cannot refrain from instigating sects; from assuming some peculiarity, +some special doctrine, wherein they proudly exalt themselves above +other men. Thus they lure to themselves the hearts of the unlearned. +Against this class Paul here, as everywhere, faithfully warns us. + +14. See, then, that you become a member of Christ. This is to be +accomplished through faith alone, regardless of works. And having +become a member, if God has appointed you a duty according to your +capacity, abide in it. Let no one allure you away from it. Esteem not +yourself better than others, but serve them, rejoicing in their works +and their offices as you do in your own, even if they are less +important. Faith renders you equal with others, and others equal with +you, and so on. + + +CHRISTIAN EQUALITY AND CHRISTIAN GIFTS. + +Paul's design in this epistle is to teach equality. He would have no +one "think of himself more highly than he ought to think; but so to +think as to think soberly, according as God hath dealt to each man a +measure of faith." Or, to express it differently: "Let each one regard +that his work for which he has a gift, and let him perform it. But he +is not consequently to esteem himself superior to others differently +gifted. He should delight in their works, justly recognizing those +works as of God's grace, and knowing that God distributes the measure +of faith and this his grace not in one way, but in many ways." Paul's +peculiar choice of words here, referring to all gifts as the grace of +God and the measure of faith, is meant to teach that no man may regard +his individual gift as a peculiar instance in that respect, as do they +who are not of the common faith. It is the one same God, Spirit and +Lord, the apostle tells us (1 Cor 12, 5-11), who effects in this work +and that, whether small or great, in you or in me, in the one same +faith, love and hope. + +15. The importance, the nobleness and helpfulness of this doctrine is +beyond our power of expression. The wretched condition of all +Christendom, divided as it is into innumerable sects, is, alas, plain +testimony that no body nor member, no faith nor love, seems longer to +exist anywhere. Unity of mind in relation to the various gifts of God +cannot exist in connection with human doctrines. Hence it is +impossible for the orders and the doctrines of our ecclesiastical +lords to stand with unity of mind; one or the other must fall. + +16. "Measure of faith" may be understood as implying that God imparts +to some more of faith itself; and to others, less. But I presume +Paul's thought in employing the expression is that faith brings gifts, +which are its chief blessing. These are said to be according to the +measure of our faith, and not to the measure of our will or our merit. +We have not merited our gifts. Where faith exists, God honors it with +certain gifts, apportioned, or committed, according to his will. As we +have it in First Corinthians 12, 11, "dividing to each one severally +even as he will"; and in Ephesians 4, 16, "to each member according to +his measure." The same reason may be assigned for Paul's words, +"Having gifts differing according to the grace that was given to us," +not "differing according to our merits." Grace as well as faith brings +these noble jewels--our gifts--to each one according to his measure. +It excludes in every respect our works and our merits, and directs us +to make our works minister only to our neighbors. + +"Whether prophecy, let us prophesy according to the proportion of our +faith." + +17. The apostle enumerates several gifts, or works of Christian +members, mentioning prophecy first. Prophecy is of two kinds: One is +the foretelling of future events, a gift or power possessed by all the +prophets under the Old Testament dispensation, and by the apostles; +the other is the explanation of the Scriptures. "Greater is he that +prophesieth than he that speaketh with tongues." 1 Cor 14, 5. Now, the +Gospel being the last prophetic message to be delivered previous to +the time of the judgment, and to predict the events of that period, I +presume Paul has reference here simply to that form of prophecy he +mentions in the fourteenth of First Corinthians--explanation of the +Scriptures. This form is common, ever prevails, and is profitable to +Christians; the other form is rare. That reference is to this form, +Paul implies in his words, "Let us prophesy according to the +proportion of faith." Doubtless he means the Christian faith then +arising. No other faith, no other doctrine, is to be introduced. Now, +when he says prophecy must be according to the proportion of faith, it +is plain enough he does not refer to the foretelling of future events. + +18. The apostle's meaning, then, is: "They who have the gift of +Scripture explanation must be careful to explain in conformity with +the faith, and not to teach contrary to its principles." "Other +foundation can no man lay than that which is laid, which is Jesus +Christ." 1 Cor 3, 11. Let every man be careful not to build upon this +foundation with wood, hay, stubble--things unsuited to such a +foundation; let him build with gold, silver and precious stones. + +Every doctrine, every explanation of the Scriptures, then, which leads +us to rely upon our own works, and produces false Christians and +self-righteous individuals, in the name of faith, is emphatically +condemned. Any doctrine that teaches we are to exterminate our sins, +to become happy and righteous and to obtain peace of conscience before +God, in any other way than through faith alone--without works--is not +in harmony with the Christian faith. For instance, all monastic life, +and the doctrine of racketing spirits from purgatory, are in conflict +with faith. + +19. Paul, you will observe, does not attach so much importance to the +prediction of future events; for instance, the prophecies of +Lichtenberger, Joachim and others in these latter times. Such +predictions, though they may gratify the curiosity of men concerning +the fate of kings, princes and others of prominence in the world, are +unnecessary prophecies under the New Testament dispensation. They +neither teach the Christian faith nor contribute to its strength. +Hence this form of prophecy may be regarded as among the least of +God's gifts. More, it sometimes proceeds from the devil. But the +ability to explain the Scriptures is the noblest, the best, prophetic +gift. The Old Testament prophets derived their title to the name +chiefly because they prophesied concerning Christ--according to Peter +(Acts 4, 25 and 1 Pet 1, 10)--and because they led the people of their +day in the way of faith by explaining--giving the sense of--the divine +Word. These things had much more to do with their title than the fact +of their making occasional predictions concerning earthly kings and +temporal affairs. In general, they did not make such predictions. But +the first-mentioned form of prophecy they daily delivered, without +omission. The faith whereto their prophecies conformed is perpetual. + +20. It is of much significance that Paul recognizes faith as the +controlling judge and rule in all matters of doctrine and prophecy. To +faith everything must bow. By faith must all doctrine be judged and +held. You see whom Paul would constitute doctors of the holy +Scriptures--men of faith and no others. These should be the judges and +deciders of all doctrines. Their decision should prevail, even though +it conflict with that of the Pope, of the councils, of the whole +world. Faith is and must be lord and God over all teachers. Note, +then, the conduct of the Church orders who failed to recognize faith's +right to judge, and assumed that prerogative themselves, accepting +only power, numbers and temporal rank. But you know Pope, councils and +all the world, with their doctrines, must yield authority to the most +insignificant Christian with faith, even though it be but a +seven-year-old child, and his decision of their doctrines and laws is +to be accepted. Christ commands us to take heed that we despise not +one of these little ones that believe in him. See Mt 18: 6, 10. Again, +he says (Jn 6, 45), "They shall all be taught of God." Now, it is +inconsistent to reject the judgment of him whom God himself teaches. +Rather, let all men hearken to him. + +"Or ministry, let us give ourselves to our ministry." + +21. The office of the ministry is the second gift of God the apostle +enumerates. With the early Christians the duties of this office were +to serve poor widows and orphans, distributing to them temporal goods. +Such were the duties of Stephen and his associates (Acts 6, 5), and +such should be the duties of the stewards and provosts in monasteries +today. Again, this was the office of those who ministered unto the +prophets and apostles, the preachers and teachers: for instance, the +women who followed Christ and served him with their substance; and +Onesimus, Titus, Timothy and others of Paul's disciples. They made all +necessary temporal provision, that the apostles and the preachers +might give themselves uninterruptedly to preaching, teaching and +prayer, and might be unencumbered with temporal affairs. + +22. But things have changed, as we see. Now we have spiritual lords, +princes, kings, who neglect, not alone to preach and to pray, but also +to distribute temporal goods to the poor and the widow and the orphan. +Rather, they pervert the rightful substance of these to add to their +own pomp. They neither prophesy nor serve; yet they appropriate the +position and the name of minister, their purpose being to restrain and +persecute true preachers and servants, and to destroy Christianity +everywhere and spend its possessions to foster their own luxury. + +"Or he that teacheth, to his teaching; or he that exhorteth, to his +exhorting." + +23. We treated of these two gifts in the epistle lesson for Christmas +night. Tit 2. Teaching consists in instructing those unacquainted with +faith and the Christian life; exhortation, in inciting, arousing, +impelling, reproving and beseeching with all perseverance, those +having knowledge of the faith. We are enjoined (2 Tim 4, 2) to be +urgent, to "reprove, rebuke and exhort," that Christians may not grow +weary, indolent and negligent, as too often they do, knowing already +what is required of them. But prophecy must furnish the store of +information for the teachers and exhorters. Scripture expositors must +supply these latter. Prophesying, then, is the source of all doctrine +and exhortation. + +"He that giveth, let him do it with liberality." + +24. The mention here made of giving has reference to the fund +contributed into a common treasury, in charge of servants and +officers, for distribution among teachers, prophets, widows, orphans +and the poor generally, as before stated. This was according to an Old +Testament command. Beside the annual tithes, designed for the Levites, +special tithes were to be set aside every third year for the poor, the +widows and the orphans. There is no New Testament law for specific +giving, for this is the day of grace, wherein everyone is admonished +to give freely. Paul says (Gal 6, 6), "Let him that is taught in the +word communicate unto him that teacheth in all good things." Again +(verse 10), "Let us work that which is good toward all men, and +especially toward them that are of the household of faith." + +25. But giving is to be done with liberality--freely and gratuitously, +to the honor of God alone, with no intent to secure favor, honor or +profit; none shall dictate in the matter; and preference shall not be +shown in giving much to the amiable and nothing to the uncongenial, as +has been the case in the past in relation to the prebends and fiefs. +These were distributed according to friendship and favor; for the sake +of money, honor and profit. The same is true of nearly all paid +services in the matter of purgatory and hell. Freely, freely, we are +to give, being careful only that it be well pleasing to God and +bestowed according to necessity. + +Paul, you will observe, frequently commends such liberality. It is +rarely manifest, however. True gifts are made beyond measure, but they +are unprofitable because not made with a free, liberal spirit; for +instance, contributions to monasteries and other institutions. Not +being given with liberality, God does not permit these gifts to be +used for Christian purposes. Given in an unchristian manner, they +must, in an unchristianlike way, be wasted; as Micah says (ch. 1, 7): +"Of the hire of a harlot hath she gathered them, and unto the hire of +a harlot shall they return." Reference is to spiritual +whoredom--unbelief--which never acts with liberality. + +"He that ruleth, with diligence." + +26. "Ruling," or overseeing, is to be understood as relating to the +common offices in the Christian Church. Paul is not speaking of +temporal rulers, as princes and heads of families, but of rulers in +the Church. He says (1 Tim 3, 5): "If a man knoweth not how to rule +his own house, how shall he take care of the church of God?" He means +those who have oversight of Church officers generally; who take care +that teachers be diligent, that deacons and ministers make proper and +careful distribution of the finances, and that sinners are reproved +and disciplined; in short, who are responsible for the proper +execution of all offices. Such are the duties of a bishop. From their +office they receive the title of bishops--superintendents and +"Antistrites," as Paul here terms them; that is, overseers and rulers. + +27. It is the especial duty of these to be concerned about others, not +about themselves; the latter care is forbidden rather than enjoined. +Mt 6, 25. Diligence in the connection in which it is used in the text, +is prompted by love and not by self-interest. It being the duty of a +bishop to readily assume oversight, to minister and control, and all +things being dependent upon him as the movements of team and wagon are +dependent upon the driver, the bishop has no time for indolence, +drowsiness and negligence. He must be attentive and diligent, even +though all others be slothful and careless. Were he inattentive and +unfaithful, the official duties of all the others would likewise be +badly executed. The result would be similar to that when the driver +lies asleep and allows the team to move at will. Under such +circumstances, to hope for good results is useless, especially +considering the dangerous roads wherein Christians must travel here, +among devils who would, in every twinkling of the eye, overthrow and +destroy them. + +28. Why should Paul reverse the seemingly proper order? He does not +mention ruling first--give it precedence. He rather assigns to +prophecy the first place, making ministering, teaching, exhorting and +contributing follow successively, while ruling he places last or +sixth, among the common offices. Undoubtedly, the Spirit designed such +order in view of future abominations that should follow the devil's +establishment of tyranny and worldly dominion among Christians. This +is the case at present. Dominion occupies chief place. Everything in +Christendom must yield to the wantonness of tyranny. Prophecy, +ministry, teaching, exhortation, benevolence--all must give way to +tyranny. Nothing may interrupt its sway; it must not yield to +prophecy, teaching or any other office. + +29. We must remember, however, that nothing takes precedence of the +Word of God. The preaching of it transcends all other offices. +Dominion is but a servant to arouse preaching to activity, like to the +servant who wakes his master from sleep, or in other ways reminds him +of his office. This principle confirms Christ's words (Lk 22, 26): "He +that is the greater among you, let him become as the younger; and he +that is chief, as he that doth serve." Teachers and prophets, however, +are to be obedient to rulers and continue subject to them; each +Christian work and office must subserve the others. Thus is carried +out Paul's doctrine in this epistle: that one should not esteem +himself better than others; should not exalt himself over men, +thinking of himself more highly than he ought to think; though one +gift or office is more honorable than another, yet it must also +subserve that other. While the office of ruler is the lowest, yet +every other appointment is subject to it; on the other hand, in care +and oversight the ruler serves all others. Again, the prophet, who +holds the highest office, submits to the ruler, etc. + +"He that showeth mercy, with cheerfulness." + +30. The six preceding obligations devolve upon the common governing +powers of the Christian Church--at present known as the ecclesiastical +order. Paul now proceeds to enumerate duties pertaining to every +member of the Church. The six first-mentioned obligations are not, +however, to be individualized to the extent of making but a single +obligation devolve upon one individual. He who prophesies may also +teach, admonish, serve and rule. And the same is true of each office. +Let every man discover unto how many offices he is called, and conduct +himself accordingly. He must not exalt himself over others, as if +better than they, and create sects from the common gifts of God; he +must continue in the common faith of his fellows, allowing mutual +service and subjection in the gifts. + +31. "Mercy" implies all good deeds or benefits conferred by neighbors +upon one another, aside from the regular contributions of which we +have spoken. The Hebrew word the apostle uses for "mercy" is "hesed." +In Latin it is "beneficium"; in Greek, "eleemosyna"; and in common +parlance, "alms." It is in this sense that Christ employs the term +throughout the Gospel: "When thou doest alms" (Mt 6, 2)--that is, thy +good deeds, or favors; "I desire mercy, and not sacrifice" (Mt 12, +27); "He that showed mercy on him" (Lk 10, 37). And there are other +similar passages where the word "mercy" is equivalent to "benefit" or +"favor"; for instance (Mt 5, 7), "Blessed are the merciful." + +32. Paul would say: "Let him who is himself so favored that he may +confer benefits upon others, do it cheerfully and with pleasure." He +declares (2 Cor 9, 7), "God loveth a cheerful giver." And he makes his +meaning clear by another portion of the same verse, "not grudgingly, +or of necessity." That is, the giver is not to twitter and tremble, +not to be slow and tardy in his giving, nor to seek everywhere for +reasons to withhold his gift. He is not to give in a way calculated to +spoil the recipient's enjoyment of the favor. Nor is he to delay until +the gift loses its sweetness because of the importunity required to +secure it; rather he should be ready and willing. Solomon says (Prov +3, 28): "Say not unto thy neighbor, Go, and come again, and to-morrow +I will give; when thou hast it by thee." "Bis dat qui cito dat." He +gives doubly who gives quickly. Again, "Tarda gratia non est gratia," +A tardy favor is no favor. The word "hilaris" in this connection does +not imply joyful giving, but free, cheerful, willing and loving +generosity, a generosity moved by slight entreaty. + + +THE WORKS OF CHRIST'S MEMBERS. + +"Let love be without hypocrisy." + +33. How aptly the apostle points out the danger of error in each +obligation, as well as the right course! Prophecy is carried beyond +its proper sphere when it does not accord with the faith. This is the +danger-point in all prophecy. The common error in ministering lies in +the indolence manifested therein, and the constant preference for some +other occupation. Again, the prevailing error in teaching and +exhorting is in giving attention to something besides those +obligations; for instance, deceiving men with human nonsense. The +mistake in giving is that it is seldom done with liberality. Rulers +are prone to seek quiet and leisure, desiring to escape being burdened +with care and anxiety. Favors are seldom bestowed cheerfully and with +a willing heart. So, too, pure love is a rare thing on earth. Not that +love in itself is impure, but too often it is mere pretense. John +implies as much in his words (1 Jn 3, 18), "My little children, let us +not love in word, neither with the tongue; but in deed and truth." + +34. Now, they who harbor hatred while pretending to love, or are +guilty of similar gross hypocrisies, fall far short of the spirit of +this teaching. But Paul refers to those of liberated conscience, who +conduct themselves like true Christians, well knowing how to teach +concerning Christ; but who are careless of their works, not realizing +that they neglect their neighbors and fail to assist the needy and to +rebuke the wicked; who are generally negligent, bringing forth none of +the fruits of faith; among whom the true Word of God is choked, like +seed among thorns, as Christ says. Mt 13, 22. But we have elsewhere +explained the nature of pure love. + +"Abhor that which is evil." + +35. While to abhor evil is one of the chief principles of love, it is +rare. The principle is too often lost sight of through hypocrisy and +false love. We ignore, wink at, even make light of and are undisturbed +by the evil deeds of our neighbor. We are unwilling to incur his +displeasure by manifesting indignation and offering rebuke for his +wickedness, or by withdrawing from his society. Especially do we +hesitate when we thus must endanger body or life; for instance, when +the vices of those in high life demand our censure. By such weakness +on our part we merely dissimulate love. Paul requires, not only a +secret abhorrence of evil, but an open manifestation of it in word and +deed. True love is not influenced by the closeness of the friend, by +the advantage of his favors, or by the standing of his connections; +nor is it influenced by the perverseness of an enemy. It abhors evil, +and censures it or flees from it, whether in father or mother, brother +or sister, or in any other. Corrupt nature loves itself and does not +abhor its own evil; rather, it covers and adorns it. Anger is styled +zeal; avarice is called prudence; and deception, wisdom. + +"Cleave to that which is good." + +36. The second feature of real, true love is that it cleaves to the +good, even though found in the worst enemy, and though directly +opposing love's desire. Love is no respecter of persons. It is not +intimidated by the possible danger its expression might incur. But +false love will dare, even for the sake of honor, profit or advantage, +to forsake the good in its friend, particularly when danger threatens +or persecution arises. Much less, then, will he whose love is false +cleave to the good in an enemy and stand by and maintain it. And if it +necessitated opposing his own interests, he would not support his +enemy's deed, however good. Briefly, the proverb, "The world is false +and full of infidelity," and that other saying, "Fair but empty +words," clearly express the fact that the love of our corrupt human +nature is false and hypocritical, and that where the Spirit of God +dwells not, there is no real, pure love. These two +principles--abhorring the evil and cleaving to the good--are clearly +presented in Psalm 15, 4: "In whose eyes a reprobate is despised, but +who honoreth them that fear Jehovah"--in other words, "Who cleaves to +the good, even though it be in an enemy; and hates the evil, even +though in a friend." Try men by these two principles in their lending, +their dealing and giving, reproving and teaching, tolerating and +suffering, and their dissimulation and hypocrisy will be readily +apparent. + +"In love of the brethren be tenderly affectioned one to another." + +37. Christians exhibit perfect love when, in addition to the love they +manifest toward all men, they are themselves united by a peculiar bond +of Christian affection. The term "tenderly affectioned" expresses the +love parents have for children, and brothers for each other. Paul +would say: "Christians are not simply to manifest a spirit of mutual +love, but they are to conduct themselves toward one another in a +tender, parental and brotherly way." Thus Paul boasts of doing in the +case of the people of Thessalonica. 1 Thes 1, 11. Isaiah declares (ch. +66, 13) that God will so comfort the apostles: "As one whom his mother +comforteth, so will I comfort you." And Peter says (1 Pet 3, 8): +"Loving as brethren, tenderhearted, humbleminded." The nature of the +brotherly love we owe our neighbors is illustrated in the love of an +affectionate mother for her child. Such love Christ has shown, and +still shows, toward us. He sustains us, frail, corrupt, sinful beings +that we are. So imperfect are we, we seem not Christians at all. But +the love of Christ makes us his, regardless of our imperfections. + +"In honor preferring one another." + +38. Christ's love and friendship for ourselves should lead us to +esteem one another precious. We should be dear to one another for the +sake of the Christ within us. We may not reject any because of his +imperfections. We must remember the Lord dwells in the weak vessel +also, and honors him with his presence. If Christ regards him worthy +of kindness and affection, and extends to him the same privilege in +himself that we enjoy, we should bow before that weak one, honoring +him as the living temple of our Lord, the seat of his presence. What +matters to us the insignificance of the seat the Lord chooses? If it +is not too humble to be honored with his presence, why should we his +servants not honor it? + +"In diligence not slothful." + +39. "Diligence" here implies every form of righteous work and business +that occupies us. Paul requires us to be diligent, skillful and +active. We are not to proceed as do they who undertake one thing +today, and tomorrow another, confining themselves to nothing and soon +growing weary and indolent. For instance, some readily and very +zealously engage in a good work, such as praying, reading, fasting, +giving, serving, disciplining the body. But after two or three +attempts they become indolent and fail to accomplish the undertaking. +Their ardor subsides with the gratification of their curiosity. Such +people become unstable and weak. So Paul enjoins to be + +"Fervent in spirit." + +40. A weak and somewhat curious disposition may undertake with fervor, +being ready to accomplish everything at once; but in the very start it +becomes faint and weak, and voluntarily yields. It becomes silent when +opposition, disaffection and persecution must be encountered. The +fervor that does not persevere in spiritual matters is carnal. +Spiritual fervor increases with undertaking and effort. It is the +nature of spirit not to know weariness. Spirit grows faint and weary +only by idleness. Laboring, it increases in strength. Particularly +does it gain in fervor through persecution and opposition. So it +perseveres, and accomplishes its projects, even though the gates of +hell oppose. + +"Serving the Lord." (Adapt yourselves to the time.) + +41. Some renderings read, "Serve the Lord," for in the Greek "Kairos" +and "Kyrios" sound much alike. One means "Time," the other "Lord." I +am undecided which is preferable. "Serve the time"--"adapt yourselves +to the time"--would be apt. And "Serve the Lord" would not be a bad +construction. Let each choose for himself. To serve the Lord means to +let all our acts be done as unto the Lord himself, in the effort to +serve him, not seeking our own honor, and not neglecting our duty for +fear of men or because of their favors; it means to follow the spirit +of Nehemiah's declaration when the temple was being built (Neh 2, +20)--We are servants of the God of Heaven. Such was the reply of the +Jews to those who attempted to hinder them. Practically, the Jews +said: "We do not serve ourselves. Our service is not designed for our +own honor, but for the honor of the God of Heaven." I shall, however, +adhere to the rendering, "Adapt yourselves to the time." It is +equivalent to saying: Direct yourselves according to the time. That +is, employ it well; be seasonable, in keeping with Solomon's words (Ec +3, 3-4): "A time to break down, and a time to build up; a time to +weep, and a time to laugh," etc. There is a time for everything. The +thought is, Exercise your privileges, confining yourself to no +particular time; be able to do the duty that presents itself, as Psalm +1, 3 suggests: "He shall be like a tree ... that bringeth forth its +fruit in its season." + +42. This valuable and excellent doctrine militates against the +self-righteous, who confine themselves to set times, to the extent of +making the time conform to them and adapt itself to their convenience. +They observe particular hours for praying, for eating, for drinking. +Should you, in dire need of aid, approach one of them, you might +perish before he would disengage himself to assist you. + +Note, the self-righteous man does not adapt himself to the time--does +not rise to the occasion as he should. The opportunity to perform a +work of love, he permits to pass. The time must be suited to +him--which will never be. No opportunity to do good ever presents +itself to this class, for they are so absorbed in themselves as to +permit every such occasion to pass. Nor are they seasonable in things +concerning themselves. They laugh when they should weep; they are +gloomy when they should rejoice; they flatter when censure is due. All +their efforts are untimely. It is their fortune to miss every +opportunity in consequence of confining their endeavors to certain +times. This is the way of the world. + +"Rejoicing in hope." + +43. Here is an occasion, truly, when we should be timely. The ungodly +rejoice when satiate with wealth, honor and ease, but are filled with +gloom at a change in the weather. Their joy is untimely as well as +their grief. They rejoice when they should grieve, and grieve when +they should rejoice. But Christians are capable of rejoicing, not in +ease and temporal advantage, but in God. They rejoice most when their +worldly condition is worst. The farther earthly advantages are +removed, the nearer is God with his eternal blessings. Paul enumerates +joy among the fruits of the Spirit (Gal 5, 22); the flesh knows not +such pleasure. In Romans 14, 17, he speaks of "joy in the Holy +Spirit." + +"Patient in tribulation." + +44. Throughout the Gospel we are taught that Christians must endure +crosses and evil days. Hence the Gospel arms us with divine armor, and +that alone. That is, it teaches us, not how to avert temporal ills and +to enjoy peace, but how to endure and conquer these ills. We are not +to oppose and try to avert them, but patiently to endure them until +they wear themselves out upon us, and lose their power; as ocean +waves, dashing against the shore, recede and vanish of their own +accord. Not yielding, but perseverence, shall win here. But of this +topic we have treated during the Advent season. + +"Continuing stedfastly in prayer." + +45. Prayer has been sufficiently defined in the third epistle for +Advent. Paul does not allude to babbling out of prayer-books, nor to +bawling in the Church. You will never offer true prayer from a book. +To be sure, you may, by reading a prayer, learn how and what to pray, +and have your devotion enkindled; but real prayer must proceed +spontaneously from the heart, not in prescribed words; the language +must be dictated by the fervor of the soul. Paul particularly +specifies that we are to be "stedfast in prayer." In other words, we +should not become remiss, even though we do not immediately receive +what we ask. The chief thing in prayer is faith. Faith relies on God's +promise to hear its petition. It may not receive at once what it is +confident of receiving; but it waits, and though for a time there may +be indications of failure, yet the petition is granted. Christ gives +striking illustrations of such perseverence in the parable of the +wicked judge (Lk 18), and in that of the friend's importunity (Lk 11). +He everywhere teaches the necessity of faith in prayer. "Whatsoever ye +shall ask in prayer, believing, ye shall receive," Mt 21, 22. And +again, "Or what man is there of you, who, if his son shall ask him for +a loaf, will give him a stone?" Mt 7, 9. + +"Communicating to the necessities of the saints." + +46. The meaning of this injunction is shamefully perverted. In our +necessities we daily seek the assistance of saints. Hence the numerous +institutions, altars and services to these, everywhere in the world. +Paul's teaching, however, is that we are to "communicate to the +necessity of the saints." Since we ignore the sanctified ones of this +life who need our assistance, we are well rewarded by having to go to +the dead to solicit aid in our necessities. Paul means the saints on +earth--the Christians. He calls them saints out of respect to the Word +of God and his grace, which, in faith, renders them holy without +works. + +47. It would be a great shame, a blasphemy, for a Christian to deny +that he is holy. It would be equivalent to denying the holiness of the +blood of Christ, of the Word, the Spirit, the grace of God, and of God +himself. And all these God has applied to or conferred upon the +Christian to render him holy. Paul does not hesitate to call himself a +saint (Eph 3, 8): "Unto me who am less than the least of all saints, +was this grace given." And (1 Tim 5, 10) he would relieve widows who +washed the feet of the saints. It is also said in Psalm 86, 2, +"Preserve my soul; for I am godly [holy]." Peter, too (1 Pet 1, 16), +quoting from Moses, speaks God's message, "Ye shall be holy; for I am +holy." The word "holy" in the Scriptures has reference only to the +living. + +But we have had books other than the Scriptures to read. Consequently +we have been led by our seducers into the humiliating wickedness of +calling holy only the dead, and regarding it the highest presumption +to apply the term to ourselves. At the same time we are all desirous +of being called "Christians," a sublimer title than "holy"; for Christ +is perfect holiness, and Christians are named after Christ--after +perfect holiness. The shameful abomination known as "the exaltation of +saints" is responsible for the deplorable error here. The Pope's +influence has created the belief that only they are holy who are dead, +or whose works have exalted them to the honor of the title. But how +often is the devil exalted as a saint, and how often we regard them +saints who are of hell! + +48. Paul's design in mentioning "the necessities of the saints" is to +teach and move us to do as much for Christians as we are inclined to +do for the saints of heaven; to regard such ministration as precious +service, for so it is. He commends to us the real saints--those in +want; who are of saintly character, though they may be forsaken, +hungry, naked, imprisoned, half-dead, regarded by the world as ungodly +evil-doers deserving of every form of misfortune; who, unable to help +themselves, need assistance. They differ much from those saints whose +help we, staring heavenward, implore. It is the poor Christians whom +Christ will array on the last day, saying, "Inasmuch as ye did it unto +one of these my brethren, even these least, ye did it unto me." Mt 25, +40. Then they who so ostentatiously served the blessed of heaven must +stand shamed and afraid in the presence of those whom in this life +they scorned to respect as they should. Nor will the saints whom they +bound themselves to serve, and whom they worshiped, avail them +anything. + +"Given to hospitality." + +49. Now, Paul specifies concerning the "necessities of the saints" and +names the treatment to be accorded them. Not only in word are we to +remember them, but in deed, extending hospitality as their necessities +demand. "Hospitality" stands for every form of physical aid when +occasion calls for it--feeding the hungry, giving drink to the +thirsty, clothing the naked. In the early days of the Gospel, the +apostles and disciples did not sit in palaces, cloisters, +institutions, and torture the people with edicts and commands as do +the idolatrous bishops today. Pilgrim-like, they went about the +country, having no house nor home, no kitchen nor cellar, no +particular abiding-place. It was necessary that everywhere hospitality +be extended the saints, and service rendered them, that the Gospel +might be preached. This was as essential as giving assistance in their +distresses and sufferings. + +"Bless them that persecute you." + +50. Incidental to the subject of the saints' necessities, the apostle +reminds us we are to conduct ourselves in a Christian manner toward +our persecutors, who, to great extent, are to blame for the distresses +of the saints. It is well to observe here that we are not merely +advised, but commanded, to love our enemies, to do them good and to +speak well of them; such conduct is the fruit of the Spirit. We must +not believe what we have heretofore been taught--that the admonition +comes only to the perfect, and that they are merely counseled to bless +their persecutors. Christ teaches (Mt 5, 44) that all Christians are +commanded so to do. And to "bless" our persecutors means to desire for +them only good in body and soul. For instance, if an enemy detracts +from our honor, we should respond, "God honor you and keep you from +disgrace." Or if one infringe upon our rights, we ought to say, "May +God bless and prosper you." On this wise should we do. + +"Bless, and curse not." + +51. This is to be our attitude toward mankind generally, whether +persecutors or otherwise. The meaning is: "Not only bless your +persecutors, but live without curses for any, with blessings for all; +wishing no one evil, but everyone only good." For we are children of +blessing; as Peter says: "Hereunto were ye called, that ye should +inherit a blessing." 1 Pet 3, 9. In our blessing, all the world is +blessed--through Christ. "In thy seed shall all the nations of the +earth be blessed." Gen 22, 18. It is inconsistent for a Christian to +curse even his most bitter enemy and an evil-doer; for he is commanded +to bear upon his lips the Gospel. The dove did not bring to Noah in +the ark a poisonous branch or a thistle sprig; she brought an +olive-leaf in her mouth. Gen 8, 11. The Gospel likewise is simply a +gracious, blessed, glad and healing word. It brings only blessing and +grace to the whole world. No curse, but pure blessing, goes with the +Gospel. The Christian's lips, then, must be lips of blessing, not of +cursing. If they curse, they are not the lips of a Christian. + +52. It is necessary, however, to distinguish between cursing and +censuring or reproving. Reproof and punishment greatly differ from +cursing and malediction. To curse means to invoke evil, while +censuring carries the thought of displeasure at existing evil, and an +effort to remove it. In fact, cursing and censuring are opposed. +Cursing invokes evil and misfortune; censure aims to remove them. +Christ himself censured, or reproved. He called the Jews a generation +of vipers, children of the devil, hypocrites, blind dolts, liars, and +so on. He did not curse them to perpetuate their evils; rather he +desired the evils removed. Paul does similarly. He says of the +sorcerer that he is a child of the devil and full of subtilty. Acts +13, 10. Again, the Spirit reproves the world of sin. Jn 16, 8. + +53. But the strong argument is here urged that the saints of the +Scriptures not only censured, but cursed. Jacob, the patriarch, cursed +his sons Reuben, Simeon and Levi. Gen 49, 7. A great part of the Law +of Moses is made up of curses, especially Deut 28, 15. Open cursing is +commanded to be pronounced by the people, on Mount Ebal. Deut 27, 13. +How much cursing we find in the Psalms, particularly Psalm 109. Again, +how David cursed Joab, captain of his host! 2 Sam 3, 29. How bitterly +Peter curses Simon (Acts 8, 20): "Thy silver perish with thee." Paul +curses the seducers of the Galatians (Gal 5, 12), "I would they were +even cut off." And he says (1 Cor 16, 22), "If any man loveth not the +Lord, let him be anathema." Christ cursed the innocent fig-tree. Mt +21, 19. And Elisha cursed the children of Bethel. 2 Kings 2, 24. What +shall we say to these things? + +54. I answer: We must distinguish between love and faith. Love must +not curse; it must always bless. But faith has power to curse. Faith +makes us children of God, and is to us in God's place. Love makes us +servants of men, and occupies the place of a servant. Without the +Spirit's direction, no one can rightly understand and imitate such +examples of cursing. Cursing stands opposed to cursing--the curses of +God to the curses of the devil. When the devil, through his followers, +resists, destroys, obstructs, the Word of God--the channel of the +blessing--the blessing is impeded, and in God's sight a curse rests +upon the blessing. Then it is the office of faith to come out with a +curse, desiring the removal of the obstruction that God's blessing may +be unhindered. + +55. Were one, with imprecation, to invoke God to root out and destroy +popery--the order of priests, monks and nuns, together with the +cloisters and other institutions, the whole world might well say, +Amen. For these the devil's devices curse, condemn and impede +everywhere God's Word and his blessing. These things are evils so +pernicious, so diabolical, they do not merit our love. The more we +serve the ecclesiasts and the more we yield to them, the more obdurate +they become. They rant and rage against the Word of God and the +Spirit, against faith and love. Such conduct Christ calls +blasphemy--sin--against the Holy Spirit--unpardonable sin. Mt 12, 31. +And John says (1 Jn 5, 16), "There is a sin unto death; not concerning +this do I say that he should make request." With the ecclesiasts all +is lost. They will not accept any love or assistance which does not +leave them in their wickedness, does not strengthen and help--even +honor and exalt--them in it. Any effort you may make otherwise will +but cause them to rage against the Holy Spirit, to blaspheme and curse +your teaching, declaring: "It proceeds not from love and fidelity to +God, but from the hate, the malice, of the devil. It is not the Word +of God, but falsehood. It is the devil's heresy and error." + +56. In fact, cursing which contributes only to the service of God is a +work of the Holy Spirit. It is enjoined in the first commandment, and +is independent of and superior to love. Until God commands us to do a +certain good work or to manifest our love toward our neighbor, we are +under no obligation so to do. His will transcends all the good works +we can do, all the love we can show our neighbor. Even if I could save +the entire world in a single day and it were not God's will I should, +I would have no right to do it. Therefore, I should not bless, should +not perform a good work, should not manifest my love to any, unless it +be consistent with the will and command of God. The measure of our +love to our neighbors is the Word of God. Likewise, by the first +commandment all other commandments are to be measured. We might, in +direct violation of the commandments of the second table, were it +consistent with God's will and promotive of his honor, obey the first +commandment in killing, robbing, taking captive women and children and +disobeying father and mother, as did the children of Israel in the +case of their heathen enemies. Likewise the Holy Spirit is able to, +and does at times, perform works seemingly opposed to all the +commandments of God. While apparently there is violation in some +respects, it is in reality only of the commandments of the second +table, concerning our neighbor. The Spirit's works are in conformity +with the first three commandments of the first table, relating to God. +Therefore, if you first become a Peter, a Paul, a Jacob, a David, an +Elisha, you too may curse in God's name, and with exalted merit in his +sight. + +"Rejoice with them that rejoice; weep with them that weep." + +57. There may be a direct connection between these two commands and +the injunction about "communicating to the necessities of the saints" +upon which Paul has been expatiating, teaching how we are to treat our +persecutors, who are largely to blame for the "necessities" of +Christians. Yet I am inclined to think he speaks here in an unrelated +way, of our duty to make ourselves agreeable to all men, to adapt +ourselves to their circumstances, whether good or ill, whether or no +they are in want. As common servants, we should minister to mankind in +their every condition, that we may persuade them to accept the Gospel. +Paul speaks further on this point. + +58. Now, if a fellow-man have reason to rejoice, it is not for us to +put on a stern countenance, as do the hypocrites, who assume to be +somewhat peculiar. Their unnatural seriousness is meant to be +indicative of their unrivaled wisdom and holiness, and of the fact +that men who rejoice instead of wearing, as they do, a stern look, are +fools and sinners. But no, we are to participate in the joy of our +fellow-man when that joy is not inconsistent with the will of God. For +instance, we should rejoice with the father who joys in the piety and +sweetness of his wife, in her health and fruitfulness, and in the +obedience and intelligence of his children; and when he is as well off +as we are so far as soul, body and character, family and property, are +concerned. These are gifts of God. According to Paul (Acts 14, 17), +they are given that God may fill our hearts "with food and gladness." +Though many such gifts and pleasures are improperly used, they are +nevertheless the gifts of God and not to be rejected with a gloomy +face as if we dare not, or should not, enjoy them. On the other hand, +we ought to weep with our fellow-man when he is in sad circumstances, +as we would weep over our own unhappy condition. We read (2 Sam 1, 17; +3, 33) that David lamented for Saul, Jonathan and Abner, and (Phil 2, +27) that Paul was filled with sorrow over the illness of Epaphroditus +and grieved as if the affliction were his own. + +"Be of the same mind one toward another." + +59. The apostle has previously (verse 10) spoken concerning unity of +mind in relation to God-ordained spiritual gifts, counseling that +everyone should be content as to the offices and gifts of his fellows. +Now Paul speaks of the temporal affairs of men, teaching likewise +mutual appreciation of one another's calling and character, offices +and works, and that none is to esteem himself better than another +because of these. The shoemaker's apprentice has the same Christ with +the prince or the king; the woman, the same Christ the man has. While +there are various occupations and external distinctions among men, +there is but one faith and one Spirit. + +60. But this doctrine of Paul has long been dishonored. Princes, +lords, nobles, the rich and the powerful, reflect themselves in +themselves, thinking they are the only men on earth. Even among their +own ranks, one aspires to be more exalted, more noble and upright, +than another. Their notions and opinions are almost as diverse as the +clouds of heaven. They are not of the same mind concerning external +distinctions. One does not esteem another's condition and occupation +as significant and as honorable as his own. The individual sentiment +apparently is: "My station is the best; all others are revolting." + +The clumsy, booted peasant enters the strife. The baker aspires to be +better than the barber; the shoemaker, than the bath-keeper. Should +one happen to be illegitimately born, he is not eligible to a trade, +though he even be holy. Certificates of legitimate birth must be +produced, and such is the complex state of society, there are as many +beliefs as masters and servants. How can there be unity of mind +concerning spiritual offices and blessings with people so at variance +upon trivial, contemptible worldly matters? True, there must be the +various earthly stations, characters and employments; but it is +heathenish, unchristian and worldly for one to entertain the absurd +idea that God regards a certain individual a better Christian than +another upon the contemptible grounds of his temporal station, and not +to perceive that in God's sight these conditions make no inner +difference. + +61. Indeed, it is not only unchristian, but effeminate and childish, +to hold such a view. A woman will win distinction for herself by +handling the spindle or the needle more deftly than another, or by +adjusting her bonnet more becomingly than her neighbor can; in fact, +she may secure prominence by things even more insignificant. To say +the least, no woman thinks herself less a woman than any other. The +same is true of children; each is best satisfied with its own bread +and butter, and thinks its own toy the prettiest; if it does not, it +will cry until it gets its prettiest. + +And so it is with the world: one has more power, another is a better +Christian, another is more illustrious; one has more learning, another +is more respectable; one is of this lineage, another that. These +distinctions are the source of hatred, murder and every form of evil, +so tenaciously does each individual adhere to his own notions. Yet, +despite their separate and dissimilar opinions, men call themselves +Christians. + +"Set not your mind on high things." + +62. Here Paul makes clear the preceding injunction. He would restrain +men from their unholy conceits. As before stated, every man is best +pleased with his own ideas. Hence foolishness pervades the land. One, +seeing another honored above himself, is restlessly ambitious to +emulate that other. But he acts contrary to both teachings of Paul: +Comparing himself to his inferiors or to his equals, he thinks he is +far above them, and his own station most honorable. Comparing himself +with his superiors, he sees his pretended rank fail; hence he strives +to rival them, devoting all his energies to attain the enviable +position. Clinging to external distinctions, his changing notions and +unstable heart impel him to such ambition and render him dissatisfied +with the Christ whom all men possess alike. + +But what does Paul teach? Not so. He says, "Set not your mind on what +the world values." His meaning is: "Distinctions truly must there be +in this life--one thing high, another low. Everything cannot be gold, +nor can all things be straw. Nevertheless, among men there should be +unity of mind in this relation." God treats men alike. He gives his +Word and his Spirit to the lowly as well as to the high. Paul does not +use the little word "mind" undesignedly. "High things" have their +place and they are not pernicious. But to "mind" them, to be absorbed +in them with the whole heart, to be puffed up with conceit because of +our relation to them, enjoying them to the disadvantage of the less +favored--this is heathenish. + +"But condescend to things that are lowly." + +63. In other words: Despise not lowly stations and characters. Say +not, they must either be exalted or removed. God uses them; indeed, +the world cannot dispense with them. Where would the wealthy and +powerful be if there were no poor and humble? As the feet support the +body, so the low support the high. The higher class, then, should +conduct themselves toward the lowly as the body holds itself with +relation to the feet; not "minding," or regarding, their lofty +station, but conforming to and recognizing with favor the station of +the lowly. Legal equality is here made a figure of spiritual +things--concerning the aspirations of the heart. Christ conducted +himself with humility. He did not deny his own exaltation, but neither +was he haughty toward us by reason of it. He did not despise us, but +stooped to our wretched condition and raised us by means of his own +exalted position. + + + + +_Third Sunday After Epiphany_ + +Text: Romans 12, 16-21. + +16 Be not wise in your own conceits. 17 Render to no man evil for +evil. Take thought for things honorable in the sight of all men. 18 If +it be possible, as much as in you lieth, be at peace with all men. 19 +Avenge not yourselves, beloved, but give place unto the wrath of God: +for it is written, Vengeance belongeth unto me; I will recompense, +saith the Lord. 20 But if thine enemy hunger, feed him; if he thirst, +give him to drink: for in so doing thou shalt heap coals of fire upon +his head. 21 Be not overcome of evil, but overcome evil with good. + + +CHRISTIAN REVENGE.[1] + +[Footnote 1: This and the last sermon are one in some editions. Hence +the paragraphs are numbered as one sermon.] + +"Be not wise in your own conceits." + +64. The lesson as read in the Church ends here. We shall, therefore, +notice but briefly the remaining portion. "Conceits," as here used, +signifies the obstinate attitude with regard to temporal things which +is maintained by that individual who is unwilling to be instructed, +who himself knows best in all things, who yields to no one and calls +good whatever harmonizes with his ideas. The Christian should be more +willing to make concession in temporal affairs. Let him not be +contentious, but rather yielding, since the Word of God and faith are +not involved, it being only a question of personal honor, of friends +and of worldly things. + +"Render to no man evil for evil." + +65. In the counsel above (verse 14) to "curse not," the writer of the +epistle has in mind those unable to avenge themselves, or to return +evil for evil. These have no alternative but to curse, to invoke evil +upon their oppressors. In this instance, however, the reference is to +those who have equal power to render one another evil for evil, malice +for malice, whether by acts committed or omitted--and usually they are +omitted. But the Christian should render good for evil, and omit not. +God suffers his sun to shine upon the evil and upon the good. Mt 5, +45. + +"Take thought for things honorable in the sight of all men." + +66. This injunction is similar to that he gives the Thessalonians (1 +Thes 5, 22), "Abstain from all appearance of evil"; and the +Philippians (ch. 4, 8): "Whatsoever things are true, whatsoever things +are honorable, whatsoever things are just, whatsoever things are pure, +whatsoever things are lovely, whatsoever things are of good report; if +there be any virtue, and if there be any praise, think on these +things." The reference is purely to our outward conduct. Paul would +not have the Christian think himself at liberty to do his own +pleasure, regardless of others' approbation. Only in the things of +faith is such the Christian's privilege. His outward conduct should be +irreproachable, acceptable to all men; in keeping with the teaching of +first Corinthians, 10, 32-33, to please all men, giving offense +neither to Jews nor to Gentiles; and obedient to Peter's advice (1 Pet +2, 12), "Having your behavior seemly among the Gentiles." + +"If it be possible, as much as in you lieth, be at peace with all +men." + +67. Outward peace among men is here intended--peace with Christians +and heathen, with the godly and the wicked, the high and the low. We +must give no occasion for strife; rather, we are to endure every ill +patiently, never permitting peace to be disturbed on our account. We +must not return evil for evil, blow for blow; for he who so does, +gives rise to contention. Paul adds, "As much as in you lieth." We are +to avoid injuring any, lest we be the ones to occasion contention. We +must extend friendliness to all men, even though they be not friendly +to us. It is impossible to maintain peace at all times. The saying is, +"I can continue in peace only so long as my neighbor is willing." But +it lies in our power to leave others at peace, friends and foes, and +to endure the contentions of all. "Oh yes," you say, "but where would +we be then?" Listen: + +"Avenge not yourselves, beloved, but give place unto the wrath of God: +for it is written, Vengeance belongeth unto me; I will recompense, +saith the Lord." + +68. Note, in forbidding us to return blow for blow and to resort to +vengeance, the apostle implies that our enjoyment of peace depends on +our quiet endurance of others' disturbance. He not only gives us +assurance that we shall be avenged, but he intimidates us from +usurping the office of God, to whom alone belong vengeance and +retribution. Indeed, he rather deplores the fate of the Christian's +enemies, who expose themselves to God's wrath; he would move us to +pity them in view of the fact that we must give place to wrath and +permit them to fall into the hands of God. + +The vengeance and wrath of God are dispensed in various ways: through +the instrumentality of political government; at the hands of the +devil; by illness, hunger and pestilence; by fire and water; by war, +enmity, disgrace; and by every possible kind of misfortune on earth. +Every creature may serve as the rod and the weapon of God when he +designs chastisement. As said in Wisdom of Solomon, 5, 17: "He shall +... make the creature his weapon for the revenge of his enemies." + +69. So Paul says, "Give place unto wrath." I have inserted the words +"of God" to make clearer the meaning of the text; the wrath of God is +intended, and not the wrath of man. The thought is not of giving place +to the anger of our enemies. True, there may be occasion even for +that, but Paul has not reference here to man's anger. Evidently, he +means misfortunes and plagues, which are regarded as expressions of +God's wrath. Possibly the apostle omitted the phrase to avoid giving +the idea that only the final wrath of God is meant--his anger at the +last day, when he will inflict punishment without instrumentality. +Paul would include here all wrath, whether temporal or eternal, to +which God gives expression in his chastisements. This is an Old +Testament way of speaking. Phinehas says (Jos 22, 18), "To-morrow he +will be wroth with ... Israel." And Moses in several places speaks of +God's anger being kindled. See Numbers 11: 1, 10, 33. I mention these +things by way of teaching that when the political government wields +the sword of punishment against its enemies, it should be regarded as +an expression of God's wrath; and that the statement in Deuteronomy +32, 35, "Vengeance is mine," does not refer solely to punishment +inflicted of God direct, without instrumentality. + +"But if thine enemy hunger, feed him; if he thirst, give him to drink; +for in so doing thou shalt heap coals of fire upon his head." + +70. This teaching endorses what I have already stated--that the +Christian's enemies are to be pitied in that they are subjected to the +wrath of God. Consequently it is not Christian-like to injure them; +rather, we should extend favors. Paul here introduces a quotation from +Solomon. Prov 25, 21-22. Heaping coals of fire on the head, to my +thought, implies conferring favors upon the enemy. Being enkindled by +our kindness, he ultimately becomes displeased with himself and more +kindly disposed to us. Coals here are benefits, or favors. Coals in +the censer likewise stand for the favors, or blessings, of God; they +are a type of our prayers, which should rise with fervor. Some say +that coals represent the Law and judgments of God (see Psalm 18, 8, +"Coals were kindled by it"), reasoning that in consequence of the +Christian's favors, his enemy is constrained to censure himself and to +feel the weight of God's Law and his judgments. I do not think a +Christian should desire punishment to fall upon his enemy, though such +explanation of the sentence is not inapt. In fact, it rather accords +with the injunction, "Give place unto wrath"; that is, do good and +then wrath--the coals--will readily fall upon the enemy. + +"Be not overcome of evil, but overcome evil with good." + +71. With this concluding counsel, it strikes me, Paul himself explains +the phrase "coals of fire" in harmony with the first idea--that the +malice of an enemy is to be overcome with good. Overcoming by force is +equivalent to lending yourself to evil and wronging the enemy who +wrongs you. By such a course your enemy overcomes you and you are made +evil like himself. But if you overcome him with good, he will be made +righteous like you. A spiritual overcoming is here meant; the +disposition, the heart, the soul--yes, the devil who instigates the +evil--are overcome. + + + + +_Fourth Sunday After Epiphany_ + +Text: Romans 13, 8-10. + +8 Owe no man anything, save to love one another: for he that loveth +his neighbor hath fulfilled the law. 9 For this, Thou shalt not commit +adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not +covet, and if there be any other commandment, it is summed up in this +word, namely, Thou shalt love thy neighbor as thyself. 10 Love worketh +no ill to his neighbor; love therefore is the fulfilment of the law. + + +CHRISTIAN LOVE AND THE COMMAND TO LOVE. + +1. This, like the two preceding epistle lessons, is admonitory, and +directs our attention to the fruits of faith. Here, however, Paul sums +up briefly all the fruits of faith, in love. In the verses going +before he enjoined subjection to temporal government--the rendering of +tribute, custom, fear and honor wherever due--since all governmental +power is ordained of God. Then follows our lesson: "Owe no man +anything," etc. + +2. I shall ignore the various explanations usually invented for this +command, "Owe no man anything, but to love one another." To me, +clearly and simply it means: Not as men, but as Christians, are we +under obligations. Our indebtedness should be the free obligation of +love. It should not be compulsory and law-prescribed. Paul holds up +two forms of obligation: one is inspired by law, the other by love. + +Legal obligations make us debtors to men; an instance is when one +individual has a claim upon another for debt. The duties and tribute, +the obedience and honor, we owe to political government are of this +legal character. Though personally these things are not essential to +the Christian--they do not justify him nor make him more +righteous--yet, because he must live here on earth, he is under +obligation, so far as outward conduct is concerned, to put himself on +a level with other men in these things, and generally to help maintain +temporal order and peace. Christ paid tribute money as a debt (Mt 17, +27), notwithstanding he had told Peter he was under no obligation to +do so and would have committed no sin before God in omitting the act. + +3. Another obligation is love, when a Christian voluntarily makes +himself a servant of all men. Paul says (1 Cor 9, 19), "For though I +was free from all men, I brought myself under bondage to all." This is +not a requirement of human laws; no one who fails in this duty is +censured or punished for neglect of legal obligations. The world is +not aware of the commandment to love; of the obligation to submit to +and serve a fellow-man. This fact is very apparent. Let one have +wealth, and so long as he refrains from disgracing his neighbor's +wife, from appropriating his neighbor's goods, sullying his honor or +injuring his person, he is, in the eyes of the law, righteous. No law +punishes him for avarice and penuriousness; for refusing to lend, to +give, to aid, and to help his wronged neighbor secure justice. Laws +made for restraint of the outward man are directed only toward evil +works, which they prohibit and punish. Good works are left to +voluntary performance. Civil law does not extort them by threats and +punishment, but commends and rewards them, as does the Law of Moses. + +4. Paul would teach Christians to so conduct themselves toward men and +civil authority as to give no occasion for complaint or censure +because of unfulfilled indebtedness to temporal law. He would not have +them fail to satisfy the claims of legal obligation, but rather to go +beyond its requirements, making themselves debtors voluntarily and +serving those who have no claims on them. Relative to this topic, Paul +says (Rom 1, 14), "I am debtor both to Greeks and to Barbarians." +Love's obligation enables a man to do more than is actually required +of him. Hence the Christian always willingly renders to the state and +to the individual all service exacted by temporal regulations, +permitting no claims upon himself in this respect. + +5. Paul's injunction, then, might be expressed: Owe all men, that you +may owe none; owe everything, that you may owe nothing. This sounds +paradoxical. But one indebtedness is that of love, an obligation to +God. The other is indebtedness to temporal law, an obligation in the +eyes of the world. He who makes himself a servant, who takes upon +himself love's obligation to all men, goes so far that no one dares +complain of omission; indeed, he goes farther than any could desire. +Thus he is made free. He lives under obligation to no one from the +very fact that he puts himself under obligation to all. This manner of +presenting the thought would be sustained by the Spirit in connection +with other duties; for instance: Do no good work, that you may do only +good works. Never be pious and holy, if you would be always pious and +holy. As Paul says (ch. 12, 16), "Be not wise in your own conceits"; +or (1 Cor 3, 18), "If any man thinketh that he is wise among you in +this world, let him become a fool, that he may become wise." It is in +this sense we say: Owe all men that you may owe no man; or, "Owe no +man anything, but to love one another." + +6. Such counsel is given with the thought of the two obligations. He +who would perform works truly good in the sight of God, must guard +against works seemingly brilliant in the eyes of the world, works +whereby men presume to become righteous. He who desires to be +righteous and holy must guard against the holiness attained by works +without faith. Again, the seeker for wisdom must reject the wisdom of +men, of nature, wisdom independent of the Spirit. Similarly, he who +would be under obligation to none must obligate himself to all in +every respect. So doing, he retains no claim of his own. Consequently, +he soon rises superior to all law, for law binds only those who have +claims of their own. Rightly is it said, "Qui cedit omnibus bonis, +omnibus satisfecit," "He who surrenders all his property, satisfies +all men." How can one be under obligation when he does not, and +cannot, possess anything? It is love's way to give all. The best way, +then, to be under obligation to none is, through love to obligate +one's self in every respect to all men. In this sense it may be said: +If you would live, die; if you would not be imprisoned, incarcerate +yourself; if you do not desire to go to hell, descend there; if you +object to being a sinner, be a sinner; if you would escape the cross, +take it upon yourself; if you would conquer the devil, let him +vanquish you; would you overcome a wicked individual, permit him to +overcome you. The meaning of it all is, we should readily submit to +God, to the devil and to men, and willingly permit their pleasure; we +are to insist on nothing, but to accept all things as they transpire. +This is why Paul speaks as he does, "Owe no man anything," etc., +instead of letting it go at the preceding injunction in verse 5, +"Render therefore to all their dues," etc. + + +LOVE FULFILS THE LAW. + +"For he that loveth his neighbor hath fulfilled the law." + +7. Having frequently spoken of the character and fruits of love, it is +unnecessary to introduce the subject here. The topic is sufficiently +treated in the epistle lesson for the Sunday preceding Lent. We will +look at the command to love, in the Law of God. Innumerable, endless, +are the books and doctrines produced for the direction of man's +conduct. And there is still no limit to the making of books and laws. +Note the ecclesiastical and civil regulations, the spiritual orders +and stations. These laws and doctrines might be tolerated, might be +received with more favor, if they were founded upon and administered +according to the one great law--the one rule or measure--of love; as +the Scriptures do, which present many different laws, but all born of +love, and comprehended in and subject to it. And these laws must +yield, must become invalid, when they conflict with love. + +Of Love's higher authority we find many illustrations in the +Scriptures. Christ makes particular mention of the matter in Matthew +12, 3-4, where David and his companions ate the holy showbread. Though +a certain law prohibited all but the priests from partaking of this +holy food, Love was empress here, and free. Love was over the Law, +subjecting it to herself. The Law had to yield for the time being, had +to become invalid, when David suffered hunger. The Law had to submit +to the sentence: "David hungers and must be relieved, for Love +commands, Do good to your needy neighbor. Yield, therefore, thou Law. +Prevent not the accomplishment of this good. Rather accomplish it +thyself. Serve him in his need. Interpose not thy prohibitions." In +connection with this same incident, Christ teaches that we are to do +good to our neighbor on the Sabbath; to minister as necessity demands, +whatever the Sabbath restrictions of the Law. For when a brother's +need calls, Love is authority and the Law of the Sabbath is void. + +8. Were laws conceived and administered in love, the number of laws +would matter little. Though one might not hear or learn all of them, +he would learn from the one or two he had knowledge of, the principle +of love taught in all. And though he were to know all laws, he might +not discover the principle of love any more readily than he would in +one. Paul teaches this method of understanding and mastering law when +he says: "Owe no man anything, but to love one another"; "He that +loveth another hath fulfilled the law"; "If there be any other +commandment, it is briefly comprehended in this saying, namely, Thou +shalt love thy neighbor as thyself"; "Love worketh no ill to his +neighbor"; "Love is the fulfilling of the law." Every word in this +epistle lesson proves Love mistress of all law. + +9. Further, no greater calamity, wrong and wretchedness is possible on +earth than the teaching and enforcing of laws without love. In such +case, laws are but a ruinous curse, making true the proverbs, "summum +jus, summa injustitia," "The most strenuous right is the most +strenuous wrong"; and again, Solomon's words (Ec 7, 17), "Noli nimium +esse justus," "Be not righteous overmuch." Here is where we leave +unperceived the beam in our own eye and proceed to remove the mote +from our neighbor's eye. Laws without love make the conscience timid +and fill it with unreasonable terror and despair, to the great injury +of body and soul. Thus, much trouble and labor are incurred all to no +purpose. + +10. An illustration in point is the before-mentioned incident of David +in his hunger. 1 Sam 21, 6. Had the priest been disposed to refuse +David the holy bread, had he blindly insisted on honoring the +prohibitions of the Law and failed to perceive the authority of Love, +had he denied this food to him who hungered, what would have been the +result? So far as the priest's assistance went, David would have had +to perish with hunger, and the priest would have been guilty of murder +for the sake of the Law. Here, indeed, "summum jus, summa +injustitia"--the most strenuous right would have been the most +strenuous wrong. Moreover, on examining the heart of the priest who +should be so foolish, you would find there the extreme abomination of +making sin where there is no sin, and a matter of conscience where +there is no occasion for it. For he holds it a sin to eat the bread, +when really it is an act of love and righteousness. Then, too, he +regards his act of murder--permitting David to die of hunger--not a +sin, but a good work and service to God. + +11. But who can fully portray this blind, perverted, abominable folly? +It is the perpetration of an evil the devil himself cannot outdo. For +it makes sin where there is no sin, and a matter of conscience without +occasion. It robs of grace, salvation, virtue, and God with all his +blessings, and that without reason, falsely and deceitfully. It +emphatically denies and condemns God. Again, it makes murder and +injustice a good work, a divine service. It puts the devil with his +falsehoods in the place of God. It institutes the worst form of +idolatry and ruins body and soul, destroying the former by hunger and +the latter by a terrified conscience. It makes of God the devil, and +of the devil God. It makes hell of heaven and heaven of hell; +righteousness of sin, and sin of righteousness. This I call +perversion--where strictest justice is the most strenuous wrong. + +To this depravity Ezekiel has reference (ch. 13, 18-19): "Thus saith +the Lord Jehovah: Woe to the women that sew pillows upon all elbows, +and make kerchiefs for the head of persons of every stature to hunt +souls! Will ye hunt the souls of my people, and save souls alive for +yourselves? And ye have profaned me among my people for handfuls of +barley and for pieces of bread, to slay the souls that should not die, +and to save the souls alive that should not live, by your lying to my +people that hearken unto lies." What is meant but that the blind +teachers of the Law terrify the conscience, and put sin and death in +the place of grace and life, and grace and life where is only sin and +death; and all for a handful of barley and a bit of bread? In other +words, such teachers devote themselves to laws concerning strictly +external matters, things that perish with the using, such as a drink +of water and a morsel of bread, wholly neglecting love and harassing +the conscience with fear of sin unto eternal death; as Ezekiel goes on +to say (verses 22-23): "Because with lies ye have grieved the heart of +the righteous, whom I have not made sad, and strengthened the hands of +the wicked, that he should not return from his wicked way, and be +saved alive; therefore ye shall no more see false visions, nor divine +divinations: and I will deliver my people out of your hand; and ye +shall know that I am Jehovah." + +12. Mark you, it is making the hearts of the righteous sad to load +them with sins when their works are good; it is strengthening the +hands of the wicked to make their works good when they are naught but +sin. Relative to this subject, we read (Ps 14, 5): "There were they in +great fear; for God is in the generation of the righteous." That is, +the sting of conscience fills with fear where there is neither reason +for fear nor for a disturbed conscience. That is feared as sin which +is really noble service to God. The thought of the last passage is: +When they should call upon God and serve him, they fear such conduct +is sin and not divine service; again, when they have need to fear a +service not divine, they are secure and unafraid. Isaiah's words (ch. +29, 13) are to the same effect: "Their fear of me is a commandment of +men which hath been taught them." Always the perverted people spoken +of corrupt everything. They confidently call on God where is only the +devil; they refrain in fear from calling on God where God is. + +13. Such, mark you, is the wretched condition of them who are blindly +occupied with laws and works and fail to comprehend the design of law +and its mistress Love. Note, also, in the case of our miserable +ecclesiasts and their followers, how rigidly they adhere to their own +inventions! Though all the world meet ruin, their devices must be +sustained; they must be perpetuated regardless of bodily illness and +death, or of suffering and ruin for the soul. They even regard such +destruction and ruin as divine service, and know no fear nor remorse +of conscience. Indeed, so strongly entrenched are they in their +wickedness, they will never return from it. Moreover, should one of +their wretched number be permitted to alleviate the distress of his +body and soul--to eat meat, to marry--he is afraid, he feels remorse +of conscience; he is uncertain about sin and law, about death and +hell; he calls not on God, nor serves him; all this, even though the +body should die ten deaths and the soul go to the devil a hundred +times. + +14. Observe, then, the state of the world; how little flesh and blood +can accomplish even in their best efforts; how dangerous to undertake +to rule by law alone--indeed, how impossible it is, without great +danger, to govern and instruct souls with mere laws, ignoring love and +the Spirit, in whose hands is the full power of all law. It is written +(Deut 33, 2), "At his right hand was a fiery law for them." This is +the law of love in the Spirit. It shall regulate all laws at the left +hand; that is, the external laws of the world. It is said (Ex 28, 30) +that the priest must bear upon his breast, in the breastplate, "the +Urim and the Thummim"; that is, Light and Perfection, indicative of +the priest's office to illuminate the Law--to give its true sense--and +faultlessly to keep and to teach it. + +15. In the conception, the establishment and the observance of all +laws, the object should be, not the furtherance of the laws in +themselves, not the advancement of works, but the exercise of love. +That is the true purpose of law, according to Paul here, "He that +loveth his neighbor hath fulfilled the law." Therefore, when the law +contributes to the injury rather than the benefit of our neighbor, it +should be ignored. The same law may at one time benefit our neighbor +and at another time injure him. Consequently, it should be regulated +according to its advantage to him. Law should be made to serve in the +same way that food and raiment and other necessaries of life serve. We +consider not the food and raiment themselves, but their benefit to our +needy neighbor. And we cease to dispense them as soon as we perceive +they no longer add to his comfort. + +16. Suppose you were to come across an individual foolish enough to +act with no other thought than that food and clothing are truly good +things, and so proceed to stuff a needy one with unlimited food and +drink unto choking, and to clothe him unto suffocation, and then not +to desist. Suppose to the command, "Stop, you have suffocated, have +already over-fed and over-clothed him, and all is lost effort now," +the foolish one should reply: "You heretic, would you forbid good +works? Food, drink and raiment are good things, therefore we must not +cease to dispense them; we cannot do too much." And suppose he +continued to force food and clothing on the man. Tell me, what would +you think of such a one? He is a fool more than foolish; he is more +mad than madness itself. But such is about the character of our +ecclesiasts today, and of those who are so blind in the exercise of +law as to act as if works were the only requisite, and to suffocate +body and soul, being ignorant that the one purpose of law is to call +forth the exercise of love. They make works superior to love, and a +maid to her matron. Such perversion prevails to an extent distressing +to think of, not to mention hearing and seeing it, or more, practicing +and permitting it ourselves. + +17. The commandment of love is not a long one; it is short. It is one +injunction, not many. It is even not a commandment, and at the same +time is all commandments. Brief, and a unit in itself, its meaning is +easily comprehended. But in its exercise, it is far-reaching, for it +includes and regulates all commandments. So far as works are enjoined, +it is no commandment at all; it names no peculiar work. Yet it +represents all commandments, because properly the fulfilment of all +commandments is the fulfilment of this. The commandment of love +suspends every commandment, yet it perpetuates all. Its whole purpose +is that we may recognize no commandment, no work, except as love +dictates. + +18. As life on earth apart from works is an impossibility, necessarily +there must be various commandments involving works. Yet Love is +supreme over these requirements, dictating the omission or the +performance of works according to its own best interests, and +permitting no works opposed to itself. + +To illustrate: A driver, holding the reins, guides team and wagon at +will. If he were content merely to hold the reins, regardless of +whether or no the team followed the road, the entire equipage--team, +wagon, reins and driver--would soon be wrecked; the driver would be +lying drowned in a ditch or a pool, or have his neck broken going over +stumps and rocks. But if he dexterously regulates the movement of the +outfit according to the road, observing where it is safe and where +unsafe, he will proceed securely because wisely. Were he, in his +egotism, to drive straight ahead, endeavoring to make the road conform +to the movement of the wagon, at his pleasure, he would soon see how +beautifully his plan would work. + +19. So it is when men are governed by laws and works, the laws not +being regulated according to the people. The case is that of the +driver who would regulate the road by the movements of the wagon. +True, the road is often well suited to the straight course of the +wagon. But just as truly the road is, in certain places, crooked and +uneven, and then the wagon must conform to the course and condition of +the road. Men must adapt themselves to laws and regulations wherever +possible and where the laws are beneficial. But where laws prove +detrimental to men's interests, the former must yield. The ruler must +wisely make allowance for love, suspending works and laws. Hence, +philosophers say prudence--or circumspection or discretion as the +ecclesiasts put it--is the guide and regulator of all virtues. + +20. We read in a book of the ancient fathers that on a certain +occasion of their assembling, the question was raised, which is really +the noblest work? Various replies were given. One said prayer, another +fasting; but St. Anthony was of the opinion that of all works and +virtues, discretion is the best and surest way to heaven. These, +however, were but childish, unspiritual ideas relating to their own +chosen works. A Christian views the matter in quite a different light, +and more judiciously. He concludes that neither discretion nor +rashness avails before God. Only faith and love serve with him. But +love is true discretion; love is the driver and the true discretion in +righteous works. It always looks to the good of the neighbor, to the +amelioration of his condition; just as the discretion of the world +looks to the general welfare of the governed in the adjustment of +political laws. Let this suffice on this point. + +21. But the question arises: How can love fulfil the Law when love is +but one of the fruits of faith and we have frequently said that only +faith in Christ removes our sins, justifies us and satisfies all the +demands of the Law? How can we make the two claims harmonize? Christ +says, too (Mt 7, 12): "All things, therefore, whatsoever ye would that +men should do unto you, even so do ye also unto them: for this is the +law and the prophets." Thus he shows that love for one's neighbor +fulfils both the Law and the prophets. Again, he says (Mt 22, 37-40): +"Thou shalt love the Lord thy God ... thy neighbor as thyself. On +these two the whole law hangeth, and the prophets." Where, then, does +Paul stand, who says (Rom 3, 31): "Do we then make the law of none +effect through faith? God forbid: nay, we establish the law." Again +(Rom 3, 28): "We reckon therefore that a man is justified by faith +apart from the works of the law." And again (Rom 1, 17), "The +righteous shall live by faith." + +22. I reply: As we have frequently said, we must properly distinguish +between faith and love. Faith deals with the heart, and love with the +works. Faith removes our sins, renders us acceptable, justifies us. +And being accepted and justified as to our person, love is given us in +the Holy Spirit and we delight in doing good. Now, it is the nature of +the Law to attack our person and demand good works; and it will not +cease to demand until it gains its point. We cannot do good works +without the Spirit and love. The Law constrains us to know ourselves +with our imperfections, and to recognize the necessity of our becoming +altogether different individuals that we may satisfy the Law. The Law +does not exact so much of the heart as of works; in fact, it demands +nothing but works and ignores the heart. It leaves the individual to +discover, from the works required, that he must become an altogether +different person. But faith, when it comes, creates a nature capable +of accomplishing the works the Law demands. Thus is the Law fulfilled. + +So Paul's sayings on the subject are beautiful and appropriate. The +Law demands of us works; it must be fulfilled by works. Hence it +cannot in every sense be said that faith fulfils the Law. However, it +prepares the way and enables us to fulfil it, for the Law demands, not +us, but our works. The Law constrains us--teaches us that we must be +changed before we can accomplish its works; it makes us conscious of +our inability as we are. On the other hand, love and works do not +change us, do not justify us. We must be changed in person and +justified before we can love and do good works. Our love and our works +are evidence of justification and of a change, since they are +impossible until the individual is free from sin and made righteous. + +23. This explanation is given to enable us to perceive the true nature +of the Law, of faith and of love; to ascribe to each its own mission; +and rightly to understand the Scripture declarations in their +harmonious relations that while faith justifies, it does not fulfil +the Law, and that while love does not justify, it does fulfil the Law. +The Law requires love and works, but does not mention the heart. The +heart is sensible of the Law, but love is not. Just as the Law, in +requiring works before faith exists, is a sign to the individual +leading him to recognize his utter lack of faith and righteousness, +and to conclude he is conquered, so love in its fulfilment of the Law +after faith intervenes is a sign and a proof to the individual of his +faith and righteousness. Law and love, then, witness to him concerning +his unrighteousness or his righteousness. After faith comes, love is +evidence of righteousness. Before faith, man is sensible of the Law's +oppression because he knows he does not possess what the Law requires. +And the Law does not require a changed heart, but works. Love and +works do not effect the fulfilment of the Law; they are themselves its +fulfilment. + +24. Now, though faith does not fulfil the Law, it contains that which +effects its fulfilment; it secures the Spirit and love whereby the end +is accomplished. On the other hand, if love does not justify us, it +makes manifest the faith whereby we are justified. Briefly, as Paul +says here, "Love is the fulfilment of the law." His thought is: +Fulfilment of the Law is one thing, and effecting or furnishing its +fulfilment another. Love fulfils the Law in the sense that love itself +is its fulfilment; but faith fulfils it in the sense that it offers +that by which it is fulfilled. For faith loves and works, as said in +Galatians 5, 6, "Faith worketh through love." The water fills the +pitcher; so does the cupbearer. The water fills of itself; the +cupbearer fills with the water--"effective et formaliter implere," as +the sophists would say. + +25. Faith is ever the actor, and love the act. The law requires the +act and thus forces the actor to be changed. The Law is then fulfilled +by the act, which, however, the actor must perform. Thus Paul rejects +the fancies of the sophists, who in the matter of love would make a +distinction between the external work and the inner affection, saying: +"Love is an inner affection that loves our neighbor when in our heart +we wish him well." Its expression in works, however, they call the +fruit of love. But we will not discuss this idea. Note, Paul terms +love not only an affection, but an affectionate good act. Faith and +the heart are the actor and fulfiller of the Law. Paul says, "He that +loveth his neighbor hath fulfilled the law." And love is the act, the +fulfilling; for he says, "Love is the fulfilment of the law." + +26. Another question arises: How can love for our neighbor be the +fulfilment of the Law when we are required to love God supremely, even +above our neighbor? I reply: Christ answers the question when he tells +us (Mt 22, 39) the second commandment is like unto the first. He makes +love to God and love to our neighbor the same love. The reason for +this is, first: God, having no need for our works and benefactions for +himself, bids us to do for our neighbor what we would do for God. He +asks for himself only our faith and our recognition of him as God. The +object of proclaiming his honor and rendering him praise and thanks +here on earth is that our neighbor may be converted and brought into +fellowship with God. Such service is called the love of God, and is +performed out of love to God; but it is exercised for the benefit of +our neighbor only. + +27. The second reason why God makes love to our neighbor an obligation +equal to love to himself is: God has made worldly wisdom foolish, +desiring henceforth to be loved amid crosses and afflictions. Paul +says (1 Cor 1, 21), "Seeing that in the wisdom of God the world +through its wisdom knew not God, it was God's good pleasure through +the foolishness of the preaching to save them that believe." +Therefore, upon the cross he submitted himself unto death and misery, +and imposed the same submission upon all his disciples. They who +refused to love him before when he bestowed upon them food and drink, +blessing and honor, must now love him in hunger and sorrow, in +adversity and disgrace. All works of love, then, must be directed to +our wretched, needy neighbors. In these lowly ones we are to find and +love God, in them we are to serve and honor him, and only so can we do +it. The commandment to love God is wholly merged in that to love our +neighbors. + +28. These facts restrain those elusive, soaring spirits that seek +after God only in great and glorious undertakings. It stops the mouths +of those who strive after greatness like his, who would force +themselves into heaven, presuming to serve and love him with their +brilliant works. But they miss him by passing over him in their +earthly neighbor, in whom God would be loved and honored. Therefore, +they will hear, on the last day, the sentence (Mt 25, 42), "I was +hungry, and ye did not give me to eat," etc. For Christ laid aside his +divinity and took upon himself the form of a servant for the very +purpose of bringing down and centering upon our neighbor the love we +extend to himself. Yet we leave the Lord to lie here in his +humiliation while we gaze open-mouthed into heaven and make great +pretensions to love and service to God. + + +ALL COMMANDMENTS SUMMED UP IN LOVE. + +"For this, Thou shalt not commit adultery, Thou shalt not kill, Thou +shalt not steal, Thou shalt not covet; and if there be any other +commandment, it is briefly summed up in this word, namely, Thou shalt +love thy neighbor as thyself." + +29. Love being the chief element of all law, it comprehends, as has +been made sufficiently clear, all commandments. Its one concern is to +be useful to man and not harmful; therefore, it readily discovers the +way. Recognizing the fact that man, from his ardent self-love, seeks +to promote his own interests and avoid injuring them, love endeavors +to adopt the same course toward others. We will consider the +commandment just cited, noticing how ingeniously and wisely it is +arranged. It brings out four thoughts. First, it states who is under +obligation to love: thou--the nearest, noblest, best individual we can +command. No one can fulfil the Law of God for another; each must do it +for himself. As Paul says (Gal 6, 5), "Each man shall bear his own +burden." And (2 Cor 5, 10): "For we must all be made manifest before +the judgment-seat of Christ; that each one may receive the things done +in the body, according to what he hath done, whether it be good or +bad." So it is said, "Thou, thou thyself, must love;" not, "Let +someone else love for you." Though one can and should pray that God +may be gracious to another and help him, yet no one will be saved +unless he himself fulfils God's command. It is not enough merely to +pray that another may escape punishment, as the venders of indulgences +teach; much rather, we should pray that he become righteous and +observe God's precepts. + +30. Second, the commandment names the most noble virtue--love. It does +not say, "Thou shalt feed thy neighbor, give him drink, clothe him," +all of which things are inestimably good works; it says, "Thou shalt +love him." Love is the chief virtue, the fountain of all virtues. Love +gives food and drink; it clothes, comforts, persuades, relieves and +rescues. What shall we say of it, for behold he who loves gives +himself, body and soul, property and honor, all his powers inner and +external, for his needy neighbor's benefit, whether it be friend or +enemy; he withholds nothing wherewith he may serve another. There is +no virtue like love; there can be no special work assigned it as in +the case of limited virtues, such as chastity, mercy, patience, +meekness, and the like. Love does all things. It will suffer in life +and in death, in every condition, and that even for its enemies. Well +may Paul here say that all other commandments are briefly comprehended +in the injunction, "Thou shalt love thy neighbor as thyself." + +31. Third, the commandment names, as the sphere of our love, the +noblest field, the dearest friend--our neighbor. It does not say, +"Thou shalt love the rich, the mighty, the learned, the saint." No, +the unrestrained love designated in this most perfect commandment does +not apportion itself among the few. With it is no respect of persons. +It is the nature of false, carnal, worldly love to respect the +individual, and to love only so long as it hopes to derive profit. +When such hope ceases, that love also ceases. The commandment of our +text, however, requires of us free, spontaneous love to all men, +whoever they may be, and whether friend or foe, a love that seeks not +profit, and administers only what is beneficial. Such love is most +active and powerful in serving the poor, the needy, the sick, the +wicked, the simple-minded and the hostile; among these it is always +and under all circumstances necessary to suffer and endure, to serve +and do good. + +32. Note here, this commandment makes us all equal before God, without +regard to distinctions incident to our stations in life, to our +persons, offices and occupations. Since the commandment is to all--to +every human being--a sovereign, if he be a human being, must confess +the poorest beggar, the most wretched leper, his neighbor and his +equal in the sight of God. He is under obligation, according to this +commandment, not to extend a measure of help, but to serve that +neighbor with all he has and all he controls. If he loves him as God +here commands him to do, he must give the beggar preference over his +crown and all his realm; and if the beggar's necessity requires, must +give his life. He is under obligation to love his neighbor, and must +admit that such a one is his neighbor. + +33. Is not this a superior, a noble, commandment, which completely +levels the most unequal individuals? Is it not wonderfully comforting +to the beggar to have servants and lovers of such honor? wonderful +that his poverty commands the services of a king in his opulence? that +to his sores and wounds are subject the crown of wealth and the sweet +savor of royal splendor? But how strange it would seem to us to behold +kings and queens, princes and princesses, serving beggars and lepers, +as we read St. Elizabeth did! Even this, however, would be a slight +thing in comparison with what Christ has done. No one can ever equal +him in the obedience wherewith he has exalted this commandment. He is +a king whose honor transcends that of all other kings; indeed, he is +the Son of God. And yet he puts himself on a level with the worst +sinners, and serves them even to dying for them. Were ten kings of +earth to serve to the utmost one beggar, it would be a remarkable +thing; but of what significance would it be in comparison with the +service Christ has rendered? The kings would be put to utter shame and +would have to acknowledge their service unworthy of notice. + +34. Learn, then, the condition of the world--how far it is, not only +from Christ's immeasurable example, but from the commandment in this +verse. Where are to be found any who comprehend the meaning of the +little phrase "thy neighbor," notwithstanding there is, beside this +commandment, the natural law of service written in the hearts of all +men? Not an individual is there who does not realize, and who is not +forced to confess, the justice and truth of the natural law outlined +in the command (Mt 7, 12), "All things therefore whatsoever ye would +that men should do unto you, even so do ye also unto them." The light +of this law shines in the inborn reason of all men. Did they but +regard it, what need have they of books, teachers or laws? They carry +with them in the depths of their hearts a living book, fitted to teach +them fully what to do and what to omit, what to accept and what to +reject, and what decision to make. + +Now, the command to love our neighbors as ourselves is equivalent to +that other, "Whatsoever ye would that men should do unto you," etc. +Every individual desires to be loved and not hated; and he also feels +and sees his obligation to exercise the same disposition toward +others. The carrying out of this obligation is loving another as +himself. But evil lust and sinful love obscure the light of natural +law, and blind man, until he fails to perceive the guide-book in his +heart and to follow the clear command of reason. Hence he must be +restrained and repelled by external laws and material books, with the +sword and by force. He must be reminded of his natural light and have +his own heart revealed to him. Yet admonition does not avail; he does +not see the light. Evil lust and sinful love blind him. With the sword +and with political laws he must still be outwardly restrained from +perpetrating actual crimes. + +35. The fourth thing the commandment presents is the standard by which +we are to measure our love--an excellent model. Those are particularly +worthy instructions and commandments which present examples. This +commandment holds up a truly living example--"thyself." It is a better +model than any example the saints have set. The saints are dead and +their deeds are past, but this example ever lives. Everyone must admit +a consciousness of his own love for himself; of his ardent concern for +his temporal life; of his careful nourishment of his body with food, +raiment and all good things; of his fleeing from death and avoiding +evil. This is self-love; something we are conscious of in ourselves. +What, then, is the teaching of the commandment? To do to another as +you do to yourself; to value his body and his life equally with your +own body and life. Now, how could God have pointed you to an example +dearer, more pleasing and more to the purpose than this example--the +deep instinct of your nature? Indeed, your depth of character is +measured by the writing of this command in your heart. + +36. How will you fare with God if you do not love your neighbor? +Feeling this commandment written within your heart, your conscience +will condemn you. Your whole conduct will be an example witnessing +against you, testifying to your failure to do unto others as the +natural instinct of your being, more forcibly than all the examples of +the saints, has taught you to do. But how will it go with the +ecclesiasts in particular--the churchmen with their singing and +praying, their cowls and bald pates, and all their jugglery? I make no +comment on the fact that they have never observed the commandment. I +ask, however, when has their monastic fanaticism permitted them time +and opportunity to perceive for once this law in their hearts, to +become sensible of the example set them in their own human instinct, +or even to read the precept in books or hear it preached? Poor, +miserable people! Do you presume to think that God will make void +this, love's commandment, so deeply and clearly impressed upon the +heart, so beautifully and unmistakably illustrated in your own +natures, and in the many written and spoken words as well--think you +God will do this on account of your cowls and bald pates, and regard +what you have been devising and performing? + +37. Alas, how shamelessly the world has ignored this beautiful and +impressive commandment wherein are so skilfully presented the +individual, the task, the model and the sphere of labor! And, on the +other hand, how shamefully it occupies itself with the very reverse of +what is taught in this commandment! Its whole practice and tendency +seem to be to place our responsibility upon others; monks and priests +must be righteous for us and pray in our stead, that we may personally +be excused. For the noblest virtue, love, we substitute self-devised +works; in the place of our neighbors we put wood and stone, raiment +and food, even dead souls--the saints of heaven. These we serve; with +them we are occupied; they are the sphere wherein we exercise +ourselves. Instead of the noblest example--"as thyself"--we look to +the legends and the works of saints. We presume to imitate such +outward examples, omitting the duty which our own nature and life +present and which the command of God outlines, notwithstanding such +duty offers more than we could ever fulfil. Even if we could +accomplish all it offers, we would still not equal Christ. + + +LOVE WORKS ONLY GOOD TO ITS NEIGHBOR. + +"Love worketh no ill to his neighbor: love, therefore, is the +fulfilment of the law." + +38. The Ten Commandments forbid doing evil to our neighbor--"Thou +shalt not kill, Thou shalt not commit adultery," etc. The apostle, +employing similar phraseology, says that love observes all these +commands, injuring none. Not only that; it effects good for all. It is +practically doing evil to permit our neighbor to remain in peril when +we can relieve him, even though we may not have been instrumental in +placing him where he is. If he is hungry and we do not feed him when +it is in our power to do so, we practically permit him to die of +hunger. We should take this view concerning any perilous condition, +any adverse circumstance, with our neighbors. How love is the +fulfilment of the Law, we have now heard. + + + + +_Fifth Sunday After Epiphany_ + +Text: Colossians 3, 12-17. + +12 Put on therefore, as God's elect, holy and beloved, a heart of +compassion, kindness, lowliness, meekness, longsuffering; 13 +forbearing one another, and forgiving each other, if any man have a +complaint against any; even as the Lord forgave you, so also do ye: 14 +and above all these things put on love, which is the bond of +perfectness. 15 And let the peace of Christ rule in your hearts, to +the which also ye were called in one body; and be ye thankful. 16 Let +the Word of Christ dwell in you richly; in all wisdom teaching and +admonishing one another with psalms and hymns and spiritual songs, +singing with grace in your hearts unto God. 17 And whatsoever ye do, +in word or in deed, do all in the name of the Lord Jesus, giving +thanks to God the Father through him. + + +THE GLORIOUS ADORNMENT OF CHRISTIANS. + +1. This text is also a letter of admonition, teaching what manner of +fruit properly results from faith. Paul deals kindly with the +Colossians. He does not command, urge nor threaten, as teachers of the +Law must do in the case of those under the Law. He persuades them with +loving words in view of the blessing and grace of God received, and in +the light of Christ's own example. Christians should act with +readiness and cheerfulness, being moved neither by fear of punishment +nor by desire for reward, as frequently before stated. This admonition +has been so oft repeated in the preceding epistle lesson that we know, +I trust, what constitutes a Christian. Therefore we will but briefly +touch on the subject. + +"Put on, therefore." + +2. In the epistle for New Year's day we have sufficiently explained +the meaning of "putting on"; how by faith we put on Christ, and he us; +how in love we put on our neighbor, and our neighbor us. The Christian +apparel is of two kinds--faith and love. Christ wore two manner of +garments--one whole and typical of faith, the other divided and +typical of love. + +Paul here has reference to the latter garment, love. He would teach us +Christians the manner of ornaments and apparel we are to wear in the +world; not silk or precious gold. To women these are forbidden of +Peter (1 Pet 3, 3), and of Paul (1 Tim 2, 9). Love for our neighbor is +a garment well befitting us--that love which leads us to concern +ourselves about the neighbor and his misfortunes. Such love is called +the ornament of a Christian character--an ornament in the eyes of men. + +3. Observe the tender and sacred style of the apostle's admonition, a +style he is wont to use toward us. He does not drive us with laws, but +persuades by reminding us of the ineffable grace of God; for he terms +us the "elect of God," and "holy" and "beloved." He would call forth +the fruits of faith, desiring them to be yielded in a willing, +cheerful and happy spirit. The individual who sincerely believes and +trusts that before God he is beloved, holy and elect, will consider +how to sustain his honors and titles, how to conduct himself worthily +of them; more, he will love God with a fervor enabling him to do or +omit, or to suffer, all things cheerfully, and will never know how to +do enough. But he who doubts such attitude of God toward himself will +not recognize the force of these words. He will not feel the power of +the statement that we are holy, beloved, elect, in the sight of God. + +4. Let us disregard, therefore, the saints who elect and love +themselves; who adorn themselves with the works of the Law; who +observe fasts and discipline; who regard raiment and position, for +they are unwilling to be sinners before God. Our ornaments are unlike +these, and not associated with such mockeries. They are honesty, +sincerity, good works, service to our neighbor. We are unfettered by +laws regarding food, raiment, times, etc. We are holy in the sight of +God, before whom none can be holy until he sees himself a sinner and +rejects his own righteousness. But the class mentioned are holy in +their own estimation; therefore, they ever remain wicked--sinners in +the sight of God. We are beloved of God because we despise ourselves, +we judge and condemn ourselves and reject our self-love. The others, +because they love and esteem themselves, are despicable and +unacceptable in the sight of God. Again, we are chosen of God for the +reason that we despise ourselves as filth. Such God chooses, and has +chosen from eternity. Because the would-be saints elect themselves, +God will reject them, as indeed he has from eternity. Now, this is +what Paul means by these words, + +"A heart of compassion." + +5. They stand for a part of the ornament, the beautiful, charming +Christian jewel, that becomes us better in the sight of God than +pearls, precious stones, silk and gold become us in the eyes of the +world. "A heart of compassion" is evidence of the true Christian. Paul +would say: "Not simply in external deed, or in appearance, are ye to +be merciful, but in the inmost heart." He refers to that sincere and +whole-souled mercy characteristic of the father and mother who witness +the distress of a child for whom they would readily expose their lives +or sacrifice all they possess. The Christian's mind and heart should +be constantly devoted to merciful deeds, with an ardor so intense as +to make him unaware he is doing good and compassionate acts. + +6. With this single phrase Paul condemns the works and arbitrary rules +of hypocritical saints, whose severity will not permit them to +associate with sinners. Their rigorous laws must be all-controlling. +They do nothing but compel and drive. They exhibit no mercy, but +perpetual reproach, censure, condemnation, blame and bluster. They can +endure no imperfection. But among Christians many are sinners, many +infirm. In fact, Christians associate only with these; not with +saints. Christians reject none, but bear with all. Indeed, they are as +sincerely interested for sinners as they would be for themselves were +they the infirm. They pray for the sinners, teach, admonish, persuade, +do all in their power to reclaim. Such is the true character of a +Christian. So God, in Christ, has dealt with us and ever deals. So +Christ dealt with the adulteress (Jn 8, 11) when he released her from +her tormentors, and with his gracious words influenced her to +repentance and suffered her to depart. We read of St. Antony having +said that Paphrutius knew how souls are to be saved, because he +rescued a certain individual from brethren who persecuted and +oppressed him for his transgression. See "Lives of the Fathers." + +Were God to deal with us according to the rigor of his laws, we should +all be lost. But he mercifully suspends the Law. Isaiah says (ch. 9, +4): "For the yoke of his burden, and the staff of his shoulder, the +rod of his oppressor, thou hast broken." God now only persuades. + +7. Note how involved in the Law and in hypocrisy they still are who +esteem themselves prominent saints and at the same time are intolerant +of the infirmities of Christians. If they fail to find perfect +holiness--a miracle of purity--in those who possess Christ and know +the Gospel, then nothing is as it should be; the heavens are on the +point of falling and the earth about to be destroyed. They can only +judge, censure and deride, saying: "Oh, yes, he is truly evangelical; +indeed, he is a visionary!" Thus they indicate their utter blindness. +With the beam constantly in their own eyes, they show how little they +know of Christ. + +Know, then, when you meet one so ready to censure and condemn, one +requiring absolute perfection in Christians--know that such a one is +merely an enforcer of the Law, a base hypocrite, a merciless jailer, +with no true knowledge of Christ. As, with Christians, there is no law +but all is love, so neither can there be judgment, condemnation and +censure. And he who calls another a visionary is certainly a visionary +ten-fold himself. In the thing for which he judges and condemns +another, he condemns himself. Since he ignores mercy and all but the +Law, he finds no mercy in the sight of God; in fact, he has never +experienced, never tasted, God's mercy. To his taste, both God and +neighbor are bitter as gall and wormwood. + +8. But tender mercy is to be shown only to Christians and only among +Christians. With the rejecters and persecutors of the Gospel we must +deal differently. It is not right that my charity be liberal enough to +tolerate unsound doctrine. In the case of false faith and doctrine +there is neither love nor patience. Against these it is my duty +earnestly to contend and not to yield a hair's breadth. +Otherwise--when faith is not imperiled--I must be unfailingly kind and +merciful to all notwithstanding the infirmities of their lives. I may +not censure, oppress nor drive; I must persuade, entreat and tolerate. +A defective life does not destroy Christianity; it exercises it. But +defective doctrine--false belief--destroys all good. So, then, +toleration and mercy are not permissible in the case of unsound +doctrine; only anger, opposition and death are in order, yet always in +accordance with the Word of God. + +9. On the other hand, they who are mercifully tolerated must not +imagine that because they escape censure and force, their beliefs and +practices are right. They must not construe such mercy as +encouragement to become indolent and negligent, and to continue in +their error. Mercy is not extended them with any such design. The +object is to give them opportunity to recover zeal and strength. But +if they be disposed to remain as they are, very well; let them alone. +They will not long continue thus; the devil will lead them farther +astray, until finally they will completely apostatize, even becoming +enemies to the Gospel. Such will be their end if they permit mercy to +be lavished upon them in vain. We may not be indolent and asleep in +the matter of our false doctrines, relying upon the fact that we are +not despised nor constrained of men. There is particular need to be +active and diligent, for the devil neither sleeps nor rests. We need +beware that he does not lead us where we will never enjoy God's mercy. + +"Kindness, lowliness, meekness, longsuffering." + +10. These words represent the other elements of Christian character. +Kindness you will find defined in the second epistle lesson for the +early Christmas service. It characterizes the conduct of the +individual who is gentle and sympathetic to all; who repels none with +forbidding countenance, harsh words or rude deportment. We Germans +would call such a one affable and friendly disposed. Kindness is a +virtue not confined to certain works; it modifies the whole life. The +kindly person is obliging to everyone, not displeased with any, and is +attractive to all men. In contrast are those peculiar characters who +have pleasure in nothing but their own conceits; who insist on others +accommodating themselves to them and their ways, while they yield to +none. Such individuals are termed "uncivil." + +11. But the liberality of kindness is not to be extended to false +doctrine. Only relative to conduct and works is it to be exercised. As +oft before stated, love with all its works and fruits has no place in +the matter of unsound doctrine. I must love my neighbor and show him +kindness whatever the imperfections of his life. But if he refuses to +believe or to teach sound doctrine, I cannot, I dare not, love him or +show him kindness. According to Paul (Gal 1, 8-9), I must hold him +excommunicated and accursed, even though he be an angel from heaven. + +Thus remarkably do faith and love differ and are distinct. Love will +be, must be, kind even to the bitterest enemy so long as he assails +not faith and doctrine. But it will not, it cannot, tolerate the +individual who does, be it father, mother or dearest friend. Deut 13, +6-8. Love, then, must be exercised, not in relation to the doctrine +and faith of our neighbor, but relative to his life and works. Faith, +on the contrary, has to do, not with his works and life, but with his +doctrine and belief. + +12. I think we must know by this time the meaning of "lowliness" of +mind--esteeming one's self least and others greater. As Christ +illustrates it, occupying the lowest seat at the wedding, and this +cheerfully. We are to serve even when our service is not desired, and +to minister unto our enemies. So Christ humbled himself before Judas +the betrayer, and before all of us. He came, not to be served, but to +serve. That humbleness of mind is a rare virtue is not to be wondered +at, for every Christian grace is a rarity. Particularly are graces +lacking with those who, professing to know most of Christ, find +something to censure in all Christians. Christianity Paul calls a +mystery of God; and it is likely to continue so. + +13. "Meekness" is opposed to anger. The meek man is not easily excited +to exhibit anger, to curse, smite, hate, or wish evil to any, even an +enemy. To refrain thus is an art. Hypocrites--in fact, all the +world--can be meek toward friends and those who treat them well. But +true meekness and humility will remain only among the elect and +beloved saints of God, as Paul here implies. Even among these are many +deficient in all, or at least a large part, of the Christian graces. +Hypocrites may thus find something to censure, something whereat to be +offended, in the beloved, elect saints of God. And the true saints +have occasion to exercise mercy, humility, meekness and forbearance. +They whom Paul here terms elect and beloved saints of God, though +slightly deficient in humility, meekness and forbearance, are not +therefore unholy, not rejected and despised. + +14. Paul makes a distinction between longsuffering and forbearance, as +in Romans 2, 4: "Despisest thou the riches of his goodness and +forbearance and longsuffering?" In "longsuffering" we have the thought +here and there expressed by God in the Psalms and elsewhere by the +Hebrew "arich apaim"--"slow to wrath." God patiently bears with evil. +Indeed, he repeatedly delays vengeance, apparently more ready to +forgive than to punish, even under extreme provocation and having just +reason to chastise. Longsuffering extends farther than patience. +Patience bears evil and injustice; but longsuffering delays +punishment. It does not design to punish; it would not take hasty +revenge. Unlike the revengeful, it wishes no one evil. Many we see, +indeed, who suffer much and are patient but at the same time trust in +a final avenging. The longsuffering Christian, however, is opposed to +revenge, desiring the sinner to amend his ways. + +"Forbearing one another, and forgiving each other, if any man have a +complaint against any; even as the Lord forgave you, so also do ye." + +15. In this verse all law is abolished among Christians. One is not +permitted to demand, through process of law, the recovery of his +property. He must forgive and yield. Christ's example enjoins this +principle; he has forgiven us. And what is the extent of his +forgiveness? He pardons past sins, but that is not all; as John says +(1 Jn 2, 1-2), "If any man sin, we have an Advocate with the Father, +Jesus Christ the righteousness and he is the propitiation for our +sins." + +16. Note, it is the true Christian saints whom Paul describes, but he +looks upon them as infirm to the extent of offending and complaining +against one another. This is a state of affairs by no means becoming +Christians and saints. So I say Christ's kingdom is a mystery obscure +beyond the power of our preaching and teaching sufficiently to +explain. Unbelievers cannot be induced to work, but believers cannot +be withheld from working. Some would not believe and some would not +love. + +It is true of Christ's kingdom that his Christians are not perfectly +holy. They have begun to be holy and are in a state of progression. +There are still to be found among them anger, evil desire, unholy +love, worldly care and other deplorable infirmities, remains of the +old Adam. Paul speaks of these things as burdens which one must bear +for a neighbor (Gal 6, 2), and in Romans 15, 1, he admonishes us to +"bear the infirmities of the weak." Likewise Christ loved his apostles +much and suffered much from them, and he still daily bears with his +own. + +17. Some, enumerating the fruits of the Spirit mentioned in Galatians +5, 22-23, say a Christian should be gentle, meek, longsuffering, +chaste; and they look upon this passage as a law commanding such +fruits. Hence they refuse to recognize as Christians any who fail to +possess the fruits in perfection. Now, such individuals cannot believe +there is a Christ, certain as the fact is. They judge malignantly, +complaining that Christians do not exist. They take offense at Christ +for his superior wisdom. For Christ has given us scriptural authority +for knowing Christians by their fruits. He says (Mt 7, 16), "By their +fruits ye shall know them." Here they are emphatic. + +18. Can you locate the failure of such an individual? He fails in the +fact that he understands absolutely nothing of Christ's kingdom. For +he misinterprets the passages referring to Christians. He understands +the statement that Christians should be kind and meek, to mean they +must never become angry, must bear anything and show impatience toward +none; if they do not so, they cannot be Christians, for they have not +the fruits. Dear man, what but his own blindness can lead him to such +a conclusion? He fancies Christianity to be a holy order of +perfection, altogether without infirmity, a perfection as in heaven +among the angels. But tell me, where do the Scriptures speak thus of +Christians? + +But whoso recognizes Christianity as a progressive order yet in its +beginning, will not be offended at the occasional manifestation of +ungentleness, unkindness and impatience on the part of a Christian; +for he remembers that Christians are commanded to bear one another's +burdens and infirmities. He knows that the enumeration of the fruits +of the Spirit is not a record of laws the observance of which is +imperative or Christ will be denied. He is aware the passage is to be +interpreted as meaning that Christians are to strive to be kind; that +is the mark at which they aim. However, even though they have made a +beginning and some progress in this virtue, they often are unkind and +bear fruits directly the opposite of the fruits of the Spirit. True, +the text quoted says we should be kind, but it does not say we are +kind. We are tending toward it, we are in a state of progression; but +during the progress much of the old and as yet untransformed nature is +intermingled. + +19. Know, then, that in a mysterious way Christ is in his saints, and +beware of judging or condemning anyone when you have not positive +assurance that he believes and teaches contrary to the Gospel. But +whoso does oppose the Gospel, you may safely judge to be without +Christ, and under the sway of the devil. Pray for such a one and +admonish him, in the hope of his conversion. But in the case of one +who endorses and honors the Gospel, observe Paul's comment (Rom 14, +4): "Who art thou that judgest the servant of another? to his own lord +he standeth or falleth. Yea, he shall be made to stand; for the Lord +hath power to make him stand." And again (1 Cor 10, 12): "Wherefore +let him that thinketh he standeth take heed lest he fall." Christ +would be at the same time hidden and revealed, found and not found. He +permits the intermingling of some infirmities with the fruits of the +Spirit, that he may conceal himself, and that malicious judges may be +offended. + +"And above all these things put on love, which is the bond of +perfectness." + +20. From longsuffering and meekness the apostle distinguishes love and +other jewels of spiritual beauty whereof we have already heard, though +all are comprehended in love. As faith is the chief element of +Christian character, so love is chief of the fruits of the Spirit, the +jewel of surpassing beauty. Therefore Paul says, "Above all these +things put on love." Love transcends mercy, kindness, meekness and +humility. Paul calls it "the bond of perfectness" because it unites +human hearts; not a partial unity, based on similarity or close +relationship, but a complete unity among all men and in all relations. +It makes us of one mind, one heart, one desire. It permits no one to +originate a peculiar order of doctrine or faith. All who love are of +the same belief. Consequently there is the same purpose of heart with +the poor and the rich, with rulers and subjects, the ill and the well, +the high and the low, the honored and the disgraced. The loving heart +permits all to share in its good; more, it participates in the +adversities of all men, regarding them as its own. Where love is, +perfect unity and communion obtain in every event, good or bad. It is +a most perfect bond. + +21. Where love is lacking, hearts are united and aims single in but +few relations; in most things there is disagreement. For instance: +Robbers have a common bond, but it is no more than a common purpose in +committing robbery and murder. Worldly friends are of the same mind so +far as concerns their own interests. Monks are united in relation to +their order and their honor. Herod and Pilate agreed, but simply in +regard to Christ. For the most part it is exceptional that one monk, +priest or layman agrees with another. Their bond of union is weak; +they are as chaff bound with straw. + +"And let the peace of Christ rule in your hearts, to which also ye +were called." + +22. There is much to threaten the sundering of love's bond. The devil +never sleeps, but continually stirs up discord and unrest. Paul does +not deny that the bond is assailed. But he exhorts us to resist, +remembering that love must be exercised by opposition. He admonishes +us to let the peace of Christ have dominion in our hearts. The thought +of the verse is: Though the peace of the world and the flesh abides +not, though you must witness the forces of discord and disruption, +nevertheless let your hearts have peace in Christ. + +We spoke of the peace of God in the epistle selection for the Fourth +Sunday in Advent--Philippians 4, 7. This is the peace whereunto the +Gospel calls; not the peace of the world, the flesh or the devil, but +the peace that passeth all understanding, of which Paul tells us. We +are to hold the peace of God, not only when all is well, but when sin, +death, the flesh, the world and all calamities rage. + +"And be ye thankful." + +23. "Thankfulness" here may be taken in either of two senses: First, +thankfulness toward God, Paul's thought being: Let the remembrance of +all God has done for you move you to gratitude for his grace and +mercy, a gratitude to which shall succeed love and peace. Secondly, we +may understand thankfulness toward men--gratitude for all the benefits +received from our fellows. The apostle elsewhere (2 Tim 3, 2) speaks +of there being, in the last days, among other vices, that of +"unthankfulness" of men toward each other. Let everyone make choice +for himself of the two applications. It is my opinion, since Paul +later takes up the subject of gratitude to God, and since he is here +handling that of love to our neighbor--it is my opinion he has +reference here to gratitude to our fellowmen. This, I think, is his +meaning. + +Man is glad to have love shown him; he is quite willing to receive +good from others and to be dealt with according to the Gospel. At the +same time, he is not disposed to manifest love to his fellows: favors +shown him are lost upon his ingratitude. Though love is not defeated +by ungratefulness--for it bears all things (1 Cor 13, 7)--yet +unthankfulness produces weariness and aversion; and it is a base, +unjust and shameful thing for one who continually lends assistance not +to be served in return. + +24. Paul says on this topic (Gal 6, 6), "Let him that is taught in the +Word communicate unto him that teacheth in all good things." And he +declares (1 Tim 5, 17) that they who labor in the Word and doctrine +are worthy of double honor. In the ninth chapter of First Corinthians +he speaks at length on how teachers are entitled to support, saying +the mouth of the threshing ox should not be muzzled; that would be +gross ingratitude. Of such unthankfulness he here hints. It is true +today, and ever has been, that preachers of the Word of God must in +general seek their own bread, and receive ingratitude as their reward +for the wonderful blessings they confer. Were it their part to +celebrate masses and indulgences, gratitude would be forthcoming; +great would be the gifts and service rendered them as expression of +thankfulness. But just as ungratefully were the Levites treated under +the old Law, in contrast with the favor shown the priests of idols and +groves. + +"Let the word of Christ dwell in you richly; in all wisdom teaching +and admonishing one another with psalms and hymns and spiritual songs, +singing with grace in your hearts unto God." + +25. This verse appropriately follows the injunction to be thankful. +Paul would say: Be careful to honor teachers and preachers, being +grateful that they handle the Word and may richly impart it to you. I +do not imagine Paul refers to the giving of the Word of God from +heaven, for it is not within man's power to so give it; God alone can +commit it to us. So he has done and continues to do. On every occasion +when he permits the Gospel to be preached, he showers the message upon +us abundantly, withholding no essential knowledge. But, after it is +given, we ought to be thankful and to faithfully read and hear it, +sing and speak it, and meditate upon it day and night. And it should +be our part to secure teachers enough to minister it to us liberally +and continuously. This is what is meant by letting the Word of God +dwell among us richly. + +26. Satiated, indolent spirits soon grow tired and dismiss their +pastors to go wherever they wish. The latter are forced to seek a +living by other work, and thus God's Word is neglected and becomes +rare and thinly sown in the land. Nehemiah (ch. 13, 10) complains that +the Levites, because of lack of support, were forced to leave their +worship and temple and flee to the fields or start false worship and +fables to mislead the people. They then received enough to exist--they +became wealthy. + +It has come about in the Christian Church that as often as the support +of godly pastors and teachers has grown to be a burden, as Augustine +laments has been the case, these have been either forced to neglect +the Word to labor for their own support, or forced to invent that +wretched, accursed worship now prevalent throughout the world and +whereby the preachers have attained lordly position. With the revival +of the Gospel the financial difficulty mentioned is recurring, and it +will continue to recur. One hundred dollars cannot now be raised for +the support of a good schoolmaster or preacher where formerly a +thousand dollars--yes, incomputible sums--were contributed toward +churches, institutions, masses, vigils and the like. Once more God +punishes ingratitude by permitting his preachers to withdraw wholly +from the ministry and to engage in their own support, or by sending +upon the people even greater delusions than ever, which defraud them +of wealth and destroy body and soul. For they refuse to let the Word +of God dwell among them richly. Paul adds the modifying phrase, + +"In all wisdom." + +27. Were we to have the Word of God so richly as to ring in every +street corner, to be sung everywhere by all children--as they designed +who into the pulpits and the lessons introduced canonical prayers and +singing and reading--what would all this profit without an +understanding mind--without wisdom? For the Word of God was given to +make us wise. It was intended that we should understand it; that it +should be preached and sung intelligibly. And they who minister it, +who sing and speak it, ought to be wise, understanding everything +pertaining to the salvation of the soul and the honor of God. That is +what it means to have the Word of God dwell among us in all wisdom. +Here Paul briefly overthrows the vociferous practices of the churches +and monasteries where so much preaching and reading obtain while at +the same time the Gospel is not understood. He seems to have foreseen +the coming time when the Word of God should freely prevail, but with +no resulting wisdom; the time when men should daily increase in +ignorance and fanaticism until they should become mere dolts, so +completely void of wisdom as to call vociferation and boasting divine +worship, and to regard that preaching the salvation of souls. + +28. What it is to teach and to admonish has been frequently explained. +Here Paul makes the duty of instruction common to all +Christians--"teaching and admonishing one another." That is, aside +from the regular office of preaching, each is to teach himself and +others, thus making everyday use of the Word of God, publicly and +privately, generally and specially. + +29. As I see it, the apostle's distinction of the three words--psalms, +hymns and spiritual songs--is this: "psalms" properly indicates those +productions of David and others constituting the Book of Psalms; +"hymns" refers to the songs of the prophets occasionally mentioned in +the Scriptures--songs of Moses, Deborah, Solomon, Isaiah, Daniel, +Habakkuk, with the Magnificat, the Benediction, and the like, called +"Canticles"; "spiritual songs" are those not written in the Scriptures +but of daily origin with men. Paul calls these latter "spiritual" to a +greater degree than psalms and hymns, though he recognizes those as +themselves spiritual. He forbids worldly, sensual and unbecoming +songs, desiring us to sing of spiritual things. It is then that our +songs are calculated to benefit and instruct, as he says. + +30. But what is the significance of Paul's phrase "with grace"? I +offer the explanation that he refers to the grace of God and means +that the singing of spiritual songs is to be voluntary, uncompelled, +spontaneous, rendered with cheerfulness and prompted by love; not +extorted by authority and law, as is the singing in our churches +today. No one sings, preaches or prays from a recognition of mercy and +grace received. The motive is a hope for gain, or a fear of +punishment, injury and shame; or again, the holiest individuals bind +themselves to obedience, or are driven to it, for the sake of winning +heaven, and not at all to further the knowledge of the Word of +God--the understanding of it richly and in all wisdom, as Paul desires +it to be understood. I imagine Paul has in mind the charm of music and +the beauty of poetry incident to song. He says in Ephesians 4, 29: +"Let no corrupt speech proceed out of your mouth, but such as is good +for edifying as the need may be, that it may give grace to them that +hear." Likewise should songs be calculated to bring grace and favor to +them who hear. Foul, unchaste and superfluous words have no place +therein, nor have any inappropriate elements, elements void of +significance and without virtue and life. Hymns are to be rich in +meaning, to be pleasing and sweet, and thus productive of enjoyment +for all hearers. The singing of such songs is very properly called in +Hebrew singing "with grace," as Paul has it. Of this character of +songs are the psalms and hymns of the Scriptures; they are good +thoughts presented in pleasing words. Some songs, though expressed in +charming words, are worldly and carnal; while others presenting good +thoughts are at the same time expressed in words inappropriate, +unattractive and devoid of grace. + +"Singing with grace in your hearts unto God." + +31. Paul does not enjoin silence of the lips. He would have words of +the mouth proceed from the heart sincerely and fervently; not +hypocritically, as Isaiah mentions (ch. 29, 13), saying: "This people +draw nigh unto me, and with their mouth and with their lips do honor +me, but have removed their heart far from me." Paul would have the +Word of God to dwell among Christians generally, and richly to be +spoken, sung and meditated upon everywhere; and that understandingly +and productive of spiritual fruit, the Word being universally prized. +He would that men thus sing unto the Lord heartfelt praise and thanks. +He says let the Word "dwell" among you. Not merely lodge as a guest +for a night or two, but abide with you forever. He is constantly +apprehensive of human doctrines. + +"And whatsoever ye do, in word or in deed, do all in the name of the +Lord Jesus, giving thanks to God the Father through him." + +32. The works of Christians are not circumscribed by name, time nor +place. Whatever Christians do is good; whenever done it is timely; +wherever wrought it is appropriately. So Paul names no work. He makes +no distinction, but concludes all works good, whether it be eating or +drinking, speaking or keeping silence, waking or sleeping, going or +staying, being idle or otherwise. All acts are eminently worthy +because done in the name of the Lord Jesus. Such is Paul's teaching +here. And our works are wrought in the name of the Lord Jesus when we +by faith hold fast the fact that Christ is in us and we in him in the +sense that we no longer labor but he lives and works in us. Paul says +(Gal 2, 20), "It is no longer I that live, but Christ liveth in me." +But when we do a work as of ourselves, then it is wrought in our own +name and there is nothing good about it. + +33. The expression "in the name of God," or "Go in the name of Jesus," +is frequently uttered falsely and in cheer hypocrisy. The saying is, +"All misfortunes rise in the name of God." For teachers of false +doctrines habitually offer their commodities in the name of God. They +even come in the name of Christ, as he himself foretells. Mt 24, 24. +To sincerely and earnestly speak and work in Jesus' name, necessarily +the heart must accord with the utterances of the mouth. As the lips +declare in the name of God, so must the heart confidently, with firm +faith, hold that God directs and performs the work. Peter teaches the +same (1 Pet 4, 11): "If any man ministereth [perform anything], +ministering as of the strength which God supplieth." Then will the +venture prosper. No Christian should undertake to do any deed in his +own ability and directed by his own judgment. Rather let him be +assured that God works with and through him. Paul says (1 Cor 9, 26): +"I therefore so run, as not uncertainly; so fight I, as not beating +the air." + +34. Such an attitude will result in praise and thanks to God as the +one to whom are due all honor and praise for every good thing. So Paul +teaches and also Peter. Immediately after declaring that we are to +work according to the ability which God gives, Peter adds "that in all +things God may be glorified through Jesus Christ." But he who +undertakes anything in his own ability, however he may glorify God +with his lips, lies and deceives, like the hypocrite in the Gospel. +Thankfulness, therefore, is the only duty we can perform unto God; and +this is not to be rendered of ourselves, but through our Mediator, +Jesus. Without him none can come to the Father, none can be accepted. +Of this fact we have often spoken. + + + + +_Third Sunday Before Lent_ + +Text: First Corinthians 9, 24-27; 10, 1-5. + +24 Know ye not that they that run in a race run all, but one receiveth +the prize? Even so run; that ye may attain. 25 And every man that +striveth in the games exerciseth self-control in all things. Now they +do it to receive a corruptible crown; but we an incorruptible. 26 I +therefore so run, as not uncertainly; so fight I, as not beating the +air: 27 but I buffet my body, and bring it into bondage: lest by any +means, after that I have preached to others, I myself should be +rejected. 1 For I would not, brethren, have you ignorant, that our +fathers were all under the cloud, and all passed through the sea; 2 +and were all baptized unto Moses in the cloud and in the sea; 3 and +did all eat the same spiritual food; 4 and did all drink the same +spiritual drink: for they drank of a spiritual rock that followed +them: and the rock was Christ. 5 Howbeit with most of them God was not +well pleased: for they were overthrown in the wilderness. + + +THE CHRISTIAN RACE FOR THE PRIZE. + +1. This lesson is a part of the long four-chapter instruction Paul +gives the Corinthians. Therein he teaches them how to deal with those +weak in the faith, and warns rash, presumptuous Christians to take +heed lest they fall, however they may stand at the present. He +presents a forcible simile in the running of the race, or the strife +for the prize. Many run without obtaining the object of their pursuit. +But we should not vainly run. To faithfully follow Christ does not +mean simply to run. That will not suffice. We must run to the purpose. +To believe, to be running in Christ's course, is not sufficient; we +must lay hold on eternal life. Christ says (Mt 24, 13), "But he that +endureth to the end, the same shall be saved." And Paul (1 Cor 10, +12), "Wherefore let him that thinketh he standeth take heed lest he +fall." + +2. Now, running is hindered in two ways; for one, by indolence. When +faith is not strenuously exercised, when we are indolent in good +works, our progress is hindered, so that the prize is not attained. +But to such hindrance I do not think Paul here refers. He is not +alluding to those who indolently run, but to them who run in vain +because missing their object; individuals, for instance, who pursue +their aim at full speed, but, deluded by a phantom, miss their aim and +rush to ruin or run up against fearful obstacles. Hence Paul enjoins +men to run successfully while in the race, that they may seize the +prize and not lose it by default. In consequence the race is hindered +when a false goal is set up or the true one removed. The apostle says +(Col 2, 18), "Let no man rob you of your prize." It is true, however, +that an indolent, negligent life will eventually bring about loss of +the prize. While men sleep, the enemy very soon sows tares among the +wheat. + +3. The goal is removed when the Word of God is falsified and creations +of the human mind are preached under the name of God's Word. And these +things readily come about when we are not careful to keep the unity of +the Spirit, when each follows his own ideas and yields to no other, +because he prefers his own conceit. + +Such must be the course of events where love is lacking. The strong +and the learned desire to be looked upon as peculiarly commendable, +while the weak in the faith are despised. Thus the devil has abundant +opportunity to sow tares. Paul calls love the unity of the Spirit, and +admonishes (Eph 4, 3) that we endeavor to keep the unity of the Spirit +in the bond of peace. In Second Thessalonians 2, 10 he proclaims the +coming of Antichrist "because they received not the love of the +truth"; that is, true love. + +"And every man that striveth in the games [that striveth for the +mastery]." + +4. Were he who competes in a race to attempt other things or to make a +success of other matters at the same time, he would not gain much; +rather he would soon be defeated, lose the race and everything. If he +would truly strive, he must attend to no other thing. All else must be +neglected and attention centered upon the contest alone. Even then the +winner must have fortune's favor; for they who neglect all to run do +not all gain the prize. + +Likewise in the Christian contest it is necessary, and in an even +higher degree, to renounce everything and to devote oneself only to +the contest. He who would in addition seek his own glory and profit, +who would find in the Word and Spirit of God occasion for his own +praise and advantage after the manner of the dissenters and +schismatics--what can such a one expect to win? He is wholly entangled +in temporal glory and gain; bound hand and foot, a complete captive. +The race he runs is the mere dream race of one lying upon his couch an +indolent captive. + +"I therefore so run, as not uncertainly; so fight I, as not beating +the air." + +5. Paul here points to himself as exemplar and hints at the cause of +failure, viz., lapse from love and the use of the divine word in a +wilful, ambitious and covetous spirit, whereas the faith which worketh +by love is lacking. Under such conditions, false and indolent +Christians run indeed a merry race; yet God's Word and ways in which +they are so alert and speedy are merely a show, because they make them +subserve their own interests and glory. They fail, however, to see +that they race uncertainly and beat the air. They never make a serious +attempt, nor do they ever hit the mark. While it is theirs to mortify +ambition, to restrain their self-will and to enlist in the service of +their neighbors, they do none of these things. On the contrary, they +even do many things to strengthen their ambition and self-will, and +then they swear by a thousand oaths that they are seeking not their +own honor but the honor of God, their neighbor's welfare and not their +own. + +Peter says (2 Pet 1, 9-10) this class are blind and cannot see afar +and have forgotten they were purged from their old sins, because they +fail to make their calling sure by good works. Therefore, it comes +about that, as Paul says, they run uncertainly, beating the air. Their +hearts are unstable and wavering before God, and they are changeable +and fickle in all their ways, James 1, 8. Since they are aimless and +inconstant at heart, this will appear likewise as inconstancy in +regard to works and doctrines. They undertake now this and now that; +they cannot be quiet nor refrain from factional strife. Thus they miss +their aim or else remove the goal, and cannot but deviate from the +true and common path. + +"But I buffet [keep under] my body, and bring it into bondage +[subjection]." + +6. The apostle's thought is the same as in his statement above, "Every +man that striveth in the games exerciseth self-control in all things." +By "keeping under the body" Paul means, not only subduing the carnal +lusts, but every temporal object as well, in so far as it appeals to +bodily desire--love of honor, fame, wealth and the like. He who gives +license to these things instead of subduing them will preach to his +own condemnation, however correct his preaching be. Such do not permit +the truth to be presented; this is true particularly of temporal +honor. These words of the apostle, then, are a fine thrust at +ambitious and self-centered preachers and Christians. Not only do they +run in vain and fight to no purpose; they become actual castaways with +only the semblance--the color--of Christianity. + + +EXAMPLES FROM SCRIPTURE. + +"For I would not, brethren, have you ignorant, that our fathers were +all under the cloud." + +7. Paul cites a terrible example from Scripture to prove that not all +obtain the prize who run. There were about six hundred thousand of +them, all of whom walked in the way of God and enjoyed his word and +his confidence so completely as to be protected under the cloud and +miraculously to pass through the sea; yet among the vast number who +ran at that time only two, Joshua and Caleb, obtained the prize. They +alone of all that multitude reached the promised land. + +Later on in the chapter (verses 11-12) Paul explains this fact, +saying: "Now these things happened unto them by way of example; and +they were written for our admonition ... wherefore let him that +thinketh he standeth take heed lest he fall." The design of these +dealings of God with Israel is to terrify the pride, false wisdom and +self-will; to deter men from despising their fellows and from seeking +to make the Word of God minister to their own honor or profit in +preference to the honor and profit of others. The intent is to have +each individual put himself on an equality with others, each to bear +with his fellow, the weak enduring the strong, and so on, as enjoined +in the four chapters. + +8. How many great and noble men may have been among the six hundred +thousand, men to whom we would have been unworthy to hand a cup of +water! They included the twelve princes of the twelve tribes, one of +whom, Nahshon, Matthew (ch. 1, 4) numbers in the holy lineage of +Christ. There were also the seventy elders who shared in the spirit of +Moses, Eldad and Medad in particular (Num 11, 27), and all the other +great men aside from the faction of Korah. All these, mark you, strove +in the race. They did and suffered much. They witnessed many miracles +of God. They aided in erecting a grand tabernacle and in instituting +divine worship. They were full of good works. Yet they failed, and +died in the wilderness. Who is so daring and haughty he will not be +restrained and humbled by so remarkable an example of divine judgment? +Well may it be said, "Let him that ... standeth take heed lest he +fall." + +9. Well, the example of Israel is one readily understood. God grant we +may heed it! Let us examine the apostle's text yet further--his +mention of baptism and spiritual food, using Christian terms and +placing the fathers upon the same plane with us Christians, as if they +also had had Baptism and the Holy Supper. + +He would have us know, first, the oft-repeated fact that God from the +beginning led, redeemed and saved his saints by two +instrumentalities--by his own word and external signs. Adam was saved +by the word of promise (Gen 3, 15): The seed of the woman shall bruise +the serpent's head; that is, Christ shall come to conquer sin, death +and Satan for us. To this promise God added the sign of sacrifice, +sacrifice kindled with fire from heaven, as in Abel's case (Gen 4, 4), +and in other cases mentioned in the Scriptures. The word of promise +was Adam's Gospel until the time of Noah and of Abraham. In this +promise all the saints down to Abraham believed, and were redeemed; as +we are redeemed by the word of the Gospel which we believe. The fire +from heaven served them as a sign, as baptism does us, which is added +to the word of God. + +10. Such signs were repeated again and again at various times, the +last sign being given by Christ in his own person--the Gospel with +baptism, granted to all nations. For instance, God gave Noah the +promise that he should survive the flood, and granted him a sign in +the ship, or ark, he built. And by faith in the promise and sign Noah +was justified and saved, with his family. Afterward God gave him +another promise, and for a sign the rainbow. Again, he gave Abraham a +promise, with the sign of circumcision. Circumcision was Abraham's +baptism, just as the ark and the flood were that of Noah. So also our +baptism is to us circumcision, ark and flood, according to Peter's +explanation. 1 Pet 3, 21. Everywhere we meet the Word and the Sign of +God, in which we must believe in order to be saved through faith from +sin and death. + +11. Thus the children of Israel had God's word that they should +inherit the promised land. In addition to that word they were given +many signs, in particular those Paul here names--the sea, the cloud, +the bread from heaven, the water from the rock. These he calls their +baptism; just as our baptism might be called our sea and cloud. Faith +and the Spirit are the same everywhere, though the signs and the words +vary. Signs and words indeed change from time to time, but faith in +the one and same God continues. Through various signs and revelations, +God at different times bestows the same faith and the same Spirit, +effecting through these in all saints remission of sins, redemption +from death, and salvation, whether they lived in the beginning or at +the end of time, or while time progressed. + +12. Such is Paul's meaning when he says the fathers did eat the same +meat, and drink the same drink as we. He, however, qualifies with the +word "spiritual." Externally and individually Israel had signs and +revelations different from ours; but the Spirit and their faith in +Christ was identical with our own. Spiritual eating and drinking is +simply believing in God's Word and sign. Christ says (Jn 6, 56), "He +that eateth my flesh and drinketh my blood abideth in me, and I in +him." And in the preceding verse, "My flesh is meat indeed, and my +blood is drink indeed." That is, He that believeth in me shall live. + +"For they drank of a spiritual rock that followed them." + +13. In other words, they believed in the same Christ in whom we +believe, though he was yet to come in the flesh; and the sign of their +faith was the material rock, from which they physically drank water, +just as we in partaking of the material bread and wine at the altar +spiritually eat and drink the true Christ. With the outward act of +eating and drinking we exercise inward faith. Had the Israelites not +possessed the word of God and faith as they drank from the rock, the +act of drinking would not have benefited their souls. Neither would it +profit us to receive bread and wine at the altar if we were without +faith. Indeed, had not the Word of God come first, the rock would not +have yielded water and command faith. Likewise, if God's Word did not +accompany bread and wine, they would not be spiritual food nor +exercise faith. + +14. So it is ever the same spiritual meat and drink which God embodies +in his word and sign, whatever its material and external form may be. +Were he to command me to lift up a mere straw, immediately the straw +would hold for me spiritual food and drink. Not because of any virtue +in the straw, but because it is a revelation and sign of the divine +truth and presence. Again, if God's Word and his sign be lacking or +unrecognized, the very presence of God himself has no effect. Christ +says of himself (Jn 6, 63), "The flesh profiteth nothing." He makes +that statement because his hearers pay no heed to the words in which +he speaks of his flesh, though it is these which make his body the +true meat, according to his declaration (v. 58), "This is the bread +which came down out of heaven." Therefore we are not to regard unduly, +as blind reason does, the works, signs and miracles of God; rather we +are to recognize his message therein. This is the act of faith. + +15. The apostle refers to a single type--the rock, saying: "They drank +of a spiritual rock that followed them: and the rock was Christ." By +this statement he makes all the figures and signs granted to the +people of Israel by the Word of God refer to Christ; for where the +Word of God is, there Christ is. All the words and promises of God are +concerning Christ. Christ himself refers the serpent of Moses to +himself, giving it a typical significance, Jn 3, 14. We may truly say +the Israelites looked upon the same serpent we behold, for they saw +the spiritual serpent that followed them, or Christ on the cross. +Their beholding was believing in the Word of God, with the serpent for +a sign; even as their spiritual drinking was believing in the Word of +God with the rock for a sign. Without the Word of God, the serpent +could have profited them nothing; nor could brazen serpents +innumerable, had the Israelites gazed upon them forever. Likewise the +rock would have profited them nothing without the word of God; they +might have crushed to powder all the rocks of the world or drank from +them to no purpose. + +16. According to the general principle here laid down by Paul, by +using the rock as illustration, we may say the Israelites partook of +the same bread of heaven whereof we eat; and they ate of the spiritual +bread of heaven which followed them--Christ. With them, eating was +believing in the Word of God, while they had for their sign the bread +from heaven whereof they physically partook. Had not this Word +accompanied the bread, it would have been simply material food, +incapable of profiting the soul or calling forth faith. Christ says +(Jn 6, 32), "It was not Moses that gave you the bread out of heaven; +but my Father giveth you the true bread out of heaven." And (verse +58), "Not as the fathers ate [manna], and died." Even Moses says (Deut +8, 3), "And fed thee with manna ... that he might make thee know that +man doth not live by bread only, but by everything that proceedeth out +of the mouth of Jehovah." + +In other words, "In the material manna you must not merely see the +work--the act of satisfying the appetite--but much rather the word of +promise bringing you the bread of heaven; for by that word you live +forever if you have faith." + +17. We may say the same concerning the sea and the cloud. The children +of Israel walked under the same cloud that shadows us; that means, +they walked under the spiritual cloud that followed them--Christ. +Otherwise expressed, walking under the cloud was simply believing in +the word of God, the word they had in their hearts, which told them to +follow the cloud. Without that word they would have been unable to +believe or to follow; indeed, with the word lacking, the cloud would +never have appeared. Therefore, the cloud was called the glory of the +Lord whose appearance had been promised. + +So we see how we must in all things have regard to the word of God. To +it faith must attach itself. Without it, either there are no signs and +works of God, or else, existing, and regarded with the physical eyes +only, without reference to the Word, they cause one to open his mouth +in wonderment for a while like everything else which is new, but they +do not profit the soul nor do they appeal to faith. + +18. Some take the words "which followed them" to mean that the +spiritual rock accompanied the children of Israel, companioning with +them--"comitante petra," not "petra consequente," Christ being +spiritually present in the word and by faith. This view they endeavor +to base upon the Greek text. I have rendered it: "the rock following." +The point is not worth contention. Let each understand it as he may. +Both interpretations given are correct. I hold to what I have offered +because all the circumstances of the incident, and earlier words of +God, pointed to a future Christ, a Christ who should follow, in whom +they should all believe. Thus Abraham saw behind him the ram in the +thicket and took and sacrificed him; that is, he believed in the +Christ who afterward should come and be sacrificed. + +19. Again, some say the common noun in the clause "and the rock was +Christ" means the material rock; and since Christ cannot be material +rock they explain the inconsistency by saying the rock signifies +Christ. They here make the word "was" equivalent to "signifies." The +same reasoning they apply to certain words of Christ; for instance, +they say where Christ, referring to the Holy Supper (Mt 26, 26), +commands, "Take, eat; this is my body"--they say the meaning is, "This +bread signifies, but is not truly, my body." They would thereby deny +that the bread is the body of Christ. In the same manner do they deal +with the text (Jn 15, 1) "I am the true vine," in making it "I am +signified by the vine." Beware of such reasoners. Their own malice has +led them to such perverting of Scripture. Paul here expressly +distinguishes between material and spiritual rocks, saying: "They +drank of a spiritual rock that followed them: and the rock was +Christ." He does not say the material rock was Christ, but the +spiritual rock. The material rock was not spiritual, and did not +follow or go with them. + +20. The explanations and distortions of such false reasoners are not +needed here. The words are true as they read; they are to be +understood in substance and not figuratively. So in John 15, 1, +Christ's reference is not to a material but a spiritual vine. How +would this read, "I am signified by a spiritual vine"? Christ is +speaking of that which exists, and must so be understood--"I am"; here +is a true spiritual vine. Similar is John 6, 55, "My flesh is meat +indeed." The thought is not, "My flesh signifies, or is signified by, +true meat"; spiritual meat is spoken of and the meaning is, "My flesh +is substantially a food; not for the stomach, physically, but for the +soul, spiritually." Neither must you permit the words "This is my +body" to be perverted to mean that the body is but signified by the +bread, as some pretend; you must accept the words precisely as they +mean--"This bread is essentially, by a real presence, my body." The +forcing of Scripture to meet one's own opinions cannot be tolerated. A +clear text proving that the infinitive "to be" is equivalent to +"signify" would be needed; and, even though this might be proven in a +few instances, it would not suffice. It would still have to be +indisputably shown true in the place in question. This can never be +done. Now, the proposition being impossible, we must surrender to the +Word of God and accept it as it stands. + +21. Christ has been typified by various signs and objects in the Old +Testament, and the rock is one of them. Note first, the material rock +spoken of had place independently of man's labor and far from man's +domain, in the wilderness, in desolate solitude. So Christ is a truly +insignificant object in the world, disregarded, unnoticed; nor is he +indebted to human labor. + +22. Further, water flowing from the rock is contrary to nature; it is +purely miraculous. The water typifies the quickening spirit of God, +who proceeds from the condemned, crucified and dead Christ. Thus life +is drawn from death, and this by the power of God. Christ's death is +our life, and if we would live we must die with him. + +23. Moses strikes the rock at the command of God and points to it, +thus prefiguring the ministerial office which by word of mouth strikes +from the spiritual rock the Spirit. For God will give his Spirit to +none without the instrumentality of the Word and the ministerial +office instituted by him for this purpose, adding the command that +nothing be preached but Christ. Had not Moses obeyed the command of +God to smite the rock with his rod, no water would ever have flowed +therefrom. His rod represents rod of the mouth whereof Isaiah speaks +(ch. 11, 4): "He shall smite the earth with the rod of his mouth; and +with the breath of his lips shall he slay the wicked." "A sceptre of +equity is the sceptre of thy kingdom." Ps 45, 6. + + + + +_Second Sunday Before Lent_ + +Text: Second Corinthians 11, 19-33; 12, 1-9. + +19 For ye bear with the foolish gladly, being wise yourselves. 20 For +ye bear with a man, if he bringeth you into bondage, if he devoureth +you, if he taketh you captive, if he exalteth himself, if he smiteth +you on the face. 21 I speak by way of disparagement, as though we had +been weak. Yet whereinsoever any is bold (I speak in foolishness), I +am bold also. 22 Are they Hebrews? so am I. Are they Israelites? so am +I. Are they the seed of Abraham? so am I. 23 Are they ministers of +Christ? (I speak as one beside himself) I more; in labors more +abundantly, in prisons more abundantly, in stripes above measure, in +deaths oft. 24 Of the Jews five times received I forty stripes save +one. 25 Thrice was I beaten with rods, once was I stoned, thrice I +suffered shipwreck, a night and a day have I been in the deep; 26 in +journeyings often, in perils of rivers, in perils of robbers, in +perils from my countrymen, in perils from the Gentiles, in perils in +the city, in perils in the wilderness, in perils in the sea, in perils +among false brethren; 27 in labor and travail, in watchings often, in +hunger and thirst, in fastings often, in cold and nakedness. 28 +Besides those things that are without, there is that which presseth +upon me daily, anxiety for all the churches. 29 Who is weak, and I am +not weak? who is caused to stumble, and I burn not? 30 If I must needs +glory, I will glory of the things that concern my weakness. 31 The God +and Father of the Lord Jesus, he who is blessed for evermore knoweth +that I lie not. 32 In Damascus the governor under Aretas the king +guarded the city of the Damascenes in order to take me: 33 and through +a window was I let down in a basket by the wall, and escaped his +hands. + +1 I must needs glory, though it is not expedient; but I will come to +visions and revelations of the Lord. 2 I know a man in Christ, +fourteen years ago (whether in the body, I know not; or whether out of +the body, I know not; God knoweth), such a one caught up even to the +third heaven. 3 And I know such a man (whether in the body, or apart +from the body, I know not; God knoweth), 4 how that he was caught up +into Paradise, and heard unspeakable words, which it is not lawful for +a man to utter. 5 On behalf of such a one will I glory: but on mine +own behalf I will not glory, save in my weakness. 6 For if I should +desire to glory, I shall not be foolish; for I shall speak the truth: +but I forbear, lest any man should account of me above that which he +seeth me to be, or heareth from me. 7 And by reason of the exceeding +greatness of the revelations, that I should not be exalted overmuch, +there was given to me a thorn in the flesh, a messenger of Satan to +buffet me, that I should not be exalted overmuch. 8 Concerning this +thing I besought the Lord thrice, that it might depart from me. 9 And +he hath said unto me, My grace is sufficient for thee: for my power is +made perfect in weakness. Most gladly therefore will I rather glory in +my weaknesses, that the power of Christ may rest upon me. + + +PAUL'S GLORY IN HIS LABOR AND SUFFERING. + +1. They who praise themselves are fools according to the views and +speech of the world. The saying is, "Self-praise is unsavory." It is +forbidden by Solomon in Proverbs 27, 2: "Let another man praise thee, +and not thine own mouth." And Christ says (Jn 8, 54), "If I glorify +myself, my glory is nothing." Paul acknowledges that he had to become +a fool, something for which he had no desire, by reason of the +necessity laid upon him to praise himself. The false apostles, as +false spirits habitually do, delivered great, fine, splendid speeches +to the multitude, in their vainglorious attempt to raise themselves +above Paul, thereby to make contemptible and insignificant that +apostle and his doctrine. + +2. Paul was little concerned that he personally should be lightly +esteemed and the false apostles highly honored, but he could not bear +to have the Gospel perish in that way and his Corinthian converts +seduced. Therefore he exerts himself to the utmost, at the risk of +becoming a fool by his boasting. But he, in his strong spiritual +wisdom, glories in a masterly manner, and skilfully puts to shame the +boasts of the false apostles. + +First, he shows them he can glory in the very things wherein they +glory, and in even more. At the same time he declares himself a fool +for glorying. He might have said: "Foolish, indeed, are they, and +boorish creatures, who glory in themselves. They should feel shame to +the very depth of their heart. No true, sane man boasts of what he is. +The wicked and the frivolous do that." But the apostle's attack is not +quite so severe and harsh. He addresses them civilly and delicately in +that he makes himself appear a fool, as if to say: "Look! how becoming +self-praise is in myself, although I have grounds for my glorying. But +how much more disgraceful for you to boast when perhaps none of your +claims are true." So Paul wears the foolscap, that those coarse fools +might have a mirror in which to behold their real selves. This is +wisely making foolishness minister to the good of the neighbor and to +the honor of the Gospel. To the just, even folly is wisdom, just as +all things are pure and holy unto him. + +3. Second, Paul deals the false apostles a stout blow when he shows +them to be ignorant of the grounds in which a true Christian seeks his +glory. For, as he teaches them, a Christian glories in the things +whereof other men are ashamed--in the cross and in his sufferings. +This is the true art of glorying. To this he refers when he says (Gal +6, 14), "Far be it from me to glory, save in the cross of our Lord +Jesus Christ." But the false apostles are careful to avoid glorying +thus; for they flee with alacrity from reproach and affliction, rather +seeking a life of ease and honor. They ever would have prominence over +their fellows, be superior to and unlike others--certain indication +that they lack the right spirit and are not of God. Christ testifies +(Jn 5, 44), "How can ye believe, who receive glory one of another, and +the glory that cometh from the only God ye seek not?" + +4. The main point of this lesson is that in a preacher or a teacher no +vice is more injurious and venomous than vainglory. It is true, +however, that avarice also is an evil characteristic of false +teachers, being found hand in hand with vainglory. For the sake of +profit, for the purpose of gain, the false teachers aspire to +prominence, to honor and position. With them, nothing but current coin +will pass, and what does not pay dividend is unprofitable. Any other +vice is more endurable in a preacher than these two, though none is +compatible with goodness, blamelessness and perfection being required +in the ministry according to Paul, Titus 1, 7. This is not surprising, +for the two vices under consideration are essentially and directly +opposed to the nature of the ministry. The ministry is ordained to +have as its aim the glory of God and its promotion. Psalm 19, 1 +affirms, "The heavens declare the glory of God." And ministers must, +for God's glory, suffer reproach and shame. Jeremiah complains (ch. +20, 8), "The word of Jehovah is made a reproach unto me, and a +derision, all the day." The world will not endure the Word. For him +who in preaching seeks his own honor, it is impossible to remain in +the right path and preach the pure Gospel. Consequently he avoids +striving for God's honor; he must preach what pleases the people, what +brings honor to himself and magnifies his skill and wisdom. + +5. Avarice, too, is, according to its very nature, opposed to the +interests of the ministry. Just as the ministry is to be devoted to +God's honor at the expense of our own, so is it to be devoted to the +interests of our neighbor and not to our own. Otherwise it is an +injury rather than a benefit. With the false teacher seeking only his +own good, it is impossible for him to preach the truth. He is +compelled to speak what is pleasing to men in order to gratify his +appetites. Therefore Paul (Rom 16, 18) says of such preachers that +they serve their own bellies. And in many places the Scriptures +reprove avarice. Let him, then, who would be a preacher guard +vigilantly against vainglory and avarice. But, should he feel himself +in the clutch of these sins, let him avoid the ministry. For under +such conditions he will accomplish no good; he will only dishonor God, +seduce souls and be a thief and robber in the acquisition of property. +With this explanation, the lesson is now easily understood, but we +will consider a few points. + +"For ye bear with the foolish gladly, being wise yourselves." + +6. Paul commends the Corinthians for their patience and wisdom in six +points: as wise men, they cheerfully endure the foolish; they bear +with those who bring them into bondage and oppress them; with those +who devour them; with those who take from them [or take them captive]; +with those who exalt themselves; with those who smite them in the +face. But his commendation is meant to pave the way for his folly--to +prepare them to suffer him the more readily. He would say, "Since you +suffer so much from them who injure you--and you are wise in that--I +trust you will bear with me who have wrought you only good, when I act +the fool for a little; particularly when my object in it is your +good--to preserve the Gospel among you in opposition to the false +apostles." Note how tenderly and patiently he deals with the +Corinthians when he might have severely reproved them for tolerating +the false apostles. He commends them as does a father a timid child, +and yet, while commending them he censures both them and their false +teachers. He handles them as tenderly as if he held a raw egg in his +hand, in order not to distract or terrify them. + +7. Paul delivers a masterly stroke when with the same words he praises +the Corinthians and rebukes them and their false apostles. His +commendation of their patience is in reality reproof, blows and wounds +for the false teachers. He would say: + +"I have preached the Gospel to you at my own expense and jeopardy. By +my labor have ye attained to its blessing. Ye have done nothing for me +in return, and I have been no tax upon you. Now, upon my departure, +others come and exploit you, and seek honor and profit from my labor. +They would be your masters and I am to be ignored. They boast as if +the accomplishment were all theirs. Of these ye must be disciples and +pupils. Their preaching ye must accept, while my Gospel must become +odious. My case is that of the bee who labors to make honey and then +the idle drones and the earthworms come and consume the sweet not of +their making. In me is illustrated Christ's proverb (Jn 4, 37), 'one +soweth, and another reapeth.' Continually one enters into the fruits +of another's labor. One must toil and incur danger, while another +reaps the benefit in security. + +8. "Ye can suffer these false apostles, though they be fools and teach +only foolishness. In this ye display wisdom and patience. But ye do +not so suffer me, who taught you true wisdom. Nor do ye permit me much +enjoyment of my labor. Further, ye can permit them to make servants of +you, to be your lords and to order you to do their bidding. And ye +obey. But I who have made myself your servant, I who have served you +without profit to myself, that ye might be lords with Christ, must now +be ignored and all my labors be lost. They rule you at their pleasure, +and their pleasure is all they consult. You suffer yourselves to be +devoured. That is, your property is consumed; for ye bestow it upon +them abundantly, as Psalm 14, 4 has it, 'Who eat up my people.' Upon +such as these ye can shower goods and gifts, and can permit them to +devour you as they please. But I have never enjoyed aught of your +property. All my service has been without recompense, that ye might +become rich in Christ. + +"Again, ye suffer the false teachers to take from you beyond your +consent; to exalt themselves above you, to esteem themselves better +than you and me, and to exercise their arrogance upon you. But ye deal +not so with me, who have sacrificed my own substance, and have taken +from others, that I might bring the Gospel to you; who have not +exalted myself above any, but have yielded to all and served them. The +false apostles permit you to serve them; in fact, trample you beneath +their feet. They even smite you in the face; that is, they reproach +you publicly, put you to shame, and abuse you with rude and insolent +words. They act as if ye were beasts of burden and they your real +masters. All this ye suffer. But my patience with you, my parental +tenderness, past and present, is remembered no more. Paul is now +represented as having wrought no good at Corinth." + + +PAUL'S DESCRIPTION OF FALSE TEACHERS. + +9. Note the master hand wherewith Paul portrays the character of false +teachers, showing how they betray their avarice and ambition. First, +they permit true teachers to lay the foundation and perform the labor; +then they come and desire to do the work over, to reap the honors and +the benefits. They bring about that the name and the work of the true +teachers receive no regard and credit; what they themselves have +brought--that is the thing. They make the poor, simple-minded people +to stare open-mouthed while they win them with flowery words and +seduce them with fair speeches, as mentioned in Romans 16, 18. These +are the idle drones that consume the honey they will not and cannot +make. That this was the condition of affairs at Corinth is very clear +from this epistle--indeed, from both epistles. Paul continually refers +to others having followed him and built upon the foundation he has +laid. Messengers of the devil, he terms them. + +10. And such false teachers have the good fortune that all their folly +is tolerated, even though the people realize how these act the fool, +and rather rudely at that. They have success with it all, and people +bear with them. But no patience is to be exercised toward true +teachers! Their words and their works are watched with the intent of +entrapping them, as complained of in Psalm 17, 9 and elsewhere. When +only apparently a mote is found, it is exaggerated to a very great +beam. No toleration is granted. There is only judgment, condemnation +and scorn. Hence the office of preaching is a grievous one. He who has +not for his sole motive the benefit of his neighbor and the glory of +God, cannot continue therein. The true teacher must labor, and permit +others to have the honor and profit of his efforts, while he receives +injury and derision for his reward. Here the saying holds true: "To +love without guerdon, nor wearying of the burden." Only the Spirit of +God can inspire such love. To flesh and blood it is impossible. Paul +here scores the false prophets when he says, "Ye suffer fools gladly"; +in other words, "I know the false preachers often act as fools, nor +can they help it, because their teaching is false; yet ye excuse +them." + +11. In the second place such teachers are disposed to bring the people +into downright bondage and to bind their conscience by forcing laws +upon them and teaching work-righteousness. The effect is that fear +impels them to do what has been pounded into them, as if they were +bond-slaves, while their teachers command fear and attention. But the +true teachers, they who give us freedom of conscience and create us +lords, we soon forget, even despise. The dominion of false teachers is +willingly tolerated and patiently endured; indeed, it is given high +repute. All those conditions are punishments sent by God upon them who +do not receive the Gospel with love and gratitude. Christ says (Jn 5, +43): "I am come in my Father's name, and ye receive me not: if another +shall come in his own name, him ye shall receive." The Pope, with his +spiritual office, became our lord, and we became his captives, through +his doctrine of human works. And our present-day schismatics pursue +the same object with their fanciful doctrine concerning their works. + +12. In the third place, false teachers flay their disciples to the +bone, and cut them out of house and home, but even this is taken and +endured. Such, I opine, has been our experience under the Papacy. But +true preachers are even denied their bread. Yet this all perfectly +squares with justice! For, since men fail to give unto those from whom +they receive the Word of God, and permit the latter to serve them at +their own expense, it is but fair they should give the more unto +preachers of lies, whose instruction redounds to their injury. What is +withheld from Christ must be given in tenfold proportion to the devil. +They who refuse to give the servant of the truth a single thread, must +be oppressed by liars. + +13. Fourth, false apostles forcibly take more than is given them. They +seize whatever and whenever they can, thus enhancing their insatiable +avarice. This, too, is excused in them. Thus, the great establishments +of the Pope did not suffice for him; with various artifices, bulls, +laws and indulgences, he has brought under his power land and people +and all they possess, exhausting the world by usury. And so it should +be, for this state of affairs was richly deserved by men for despising +the Gospel and its preachers. + +14. Fifth, these deceitful teachers, not satisfied with having +acquired our property, must exalt themselves above us and lord it over +us. Not only do they possess all property, but they must for that very +reason become our superiors; must have precedence and receive honor. +We bow our knees before them, worship them and kiss their feet. And we +suffer it all, yes, with fearful reverence regard it just and right. +And it is just and right, for why did we not honor the Gospel by +accepting and preserving it? + +15. Sixth, our false apostles justly reward us by smiting us in the +face. That is, they consider us inferior to dogs; they abuse us, and +treat us as foot-rags. I venture to say we became sensible of such +treatment when, under the Papacy, we were readily put in the van, +cursed, condemned and delivered to the devil. We endured it all, +suffered most patiently, and yielded up property, honor, body and +soul. Fault in a sincere teacher, however, could by no means be +tolerated. Very well, then; God is just, and it is his judgment that +we must honor the messengers of Satan a thousand times more than his +own, and do and suffer everything. + +"I speak by way of disparagement [speak as concerning reproach], as +though we had been weak." + +16. There are two ways of interpreting this sentence: First, as +meaning: "I speak as one of the weak whose folly you must endure; for +which I deserve reproach, since I ought to bear with you." From such +meaning I to this day have seen no cause to swerve. The other +interpretation is: "I speak as one reproached--after the manner of the +weak." Or, more fully expressed: "I can speak in two ways of myself +and my class: First, with honor, because of our strength in the sight +of God and the spiritually-minded, worthy of honor, noble; not weak +but strong, able. But I will not at present employ this way, for we +are now despised; we are not known as honorable. And all because of +the false prophets. I will, then, present myself in the other light, +as I am regarded--despised, held in reproach and disrespect, weak and +incapable. But even this condition shall be an occasion of glory for +me; my reproach and weakness is more honorable than their honor, power +and strength. What would my glory be should my actual strength inspire +my speech!" "Weakness," according to Paul's own later interpretation, +implies being regarded worthless, unfit, a failure. The apostle's +meaning, then, is: "I, too, will be one of the boasting fools. You +will excuse it in me for I speak from the standpoint of my critics, +that of a man contemptible, foolish, incompetent. Before God, however, +I feel that I am a quite different being." + +17. And recollect, Paul says, "Because ye are wise, ye suffer fools +gladly," implying that one fool cannot tolerate another. The saying +is, "Two fools in one house will not do." Reason and wisdom are +required, to bear with another's infirmities and to excuse them. + +"Yet whereinsoever any is bold." + +18. That is, in whatever the false apostles can boast, I can likewise +glory. Here we are shown what is the ground of the false apostles' +boasting: their outward respectability--being of Abraham's seed, +children of Israel, Christ's preachers. Therein they think to far +excel the Corinthians, claiming their doctrine and works to be of +greater weight because they have Moses and the prophets for their +teachers. But they failed to perceive that their boast is of mere +externals, that render no one righteous or better before God. The +majority of the Hebrews, of the Israelites, of the seed of Abraham, +and of the preachers of Christ are lost. Names are of no consequence; +they only make a fine show and serve to seduce the simple-minded. Paul +boasts of his origin and yet derides his boasting, calling it fool's +work. His object is to destroy the boasting of the false prophets, +that the people might not be deceived. + +19. Note how, even in Paul's time, great men erred concerning the true +sense of the Gospel, and many noble preachers would have estimated +Christian life by a merely external appearance and name. The true +spiritual preachers must have been few. Should it be strange, then, +that in our time sincere preachers are not numerous, and that the +majority of ministers riot in what they themselves seem and do? It +cannot and shall not be otherwise. The thievish drones, which are +prone to riot, let them riot! We will resist to the utmost of our +power, commending the matter to God, who doubtless will grant us +sufficient honor and profit, both temporally and eternally, though we +must labor gratuitously, accepting injury and derision as our reward. +Our adversaries will not long continue their persecutions, for, as +Paul says just preceding our lesson, they will eventually receive +their deserts. + +20. Again, Paul boasts of certain temporal afflictions wherein he +excels the false apostles, who suffer nothing, for the sake of either +the word or of souls, but only boast of name and person. Among the +afflictions he mentions, he names having been a night and a day in the +deep. Some refer this allusion to the voyage of which Luke writes +(Acts 27, 20-21), when for fourteen days Paul and his companions ate +nothing and saw never a star, being day and night continually covered +by the surges and waves of the sea. Others think Paul was, like Jonah, +personally sunk into the deep sea, though but for a day and a night. +Such is the clear meaning of the text. Yet others interpret it as +having reference to a prison or dungeon, because the Greek text makes +no mention of the sea--simply "the deep." + +"Who is weak, and I am not weak?" + +21. Of external afflictions affecting not his own person, but +distressing others, Paul mentions two: he is weak if another is weak, +and burns if another is offended. Thereby he plainly portrays the +ardor of his heart--how full of love he is; the defects and sorrows of +others pain him as his own. By "weakness," I imagine, he means, not +bodily infirmity, but weakness of faith. He refers to those who, young +in the faith, have a tender and frail conscience, thereby betokening +immaturity and feebleness of faith. He says (Rom 14, 2), "He that is +weak eateth herbs"; and in First Corinthians 8, 12, that we sin +against Christ if we wound a weak conscience. These weak ones Paul +does not reject. He receives them and conducts himself as if he, too, +were weak. He asserts (1 Cor 9, 22), "To the weak I became weak, that +I might gain the weak." + +22. This interpretation of the sentence is borne out in his allusion +to "that which presseth upon me daily, anxiety for all the churches." +Paul would say: "I exert myself, I have a continual care, I urge and +admonish constantly, that offenses and false doctrine may not invade +and destroy my planting; may not violate and ruin the weak +consciences." As seen in his epistle to the Corinthians, directed +against the false apostles, and in that to the Thessalonians, such is +his vigilant anxiety to guard them from the tempter that he sends them +a special messenger, and he exultingly declares it is life to him to +learn of their steadfastness. + +23. Likewise, by the assertion that he burns, we are to understand +that he is exceedingly grieved and pained if one is offended; that is, +if through misleading doctrines or examples one in any wise falls from +the faith. Of the offense to faith, he says much in Romans 14. Not +desiring to be offended with the offended, as he became weak with the +weak, he says: "I burn and sorrow for them." + +"I know a man in Christ, fourteen years ago." + +24. Of the translation of Paul into the third heaven many have +written, perplexing themselves over what constituted the first, second +and third heavens, and the paradise. Paul himself, who had the +experience, does not tell, and declares no man can tell, for none may +utter the words he heard. Therefore, we must humbly acknowledge we do +not know the nature of these things. And it matters not. Paul does not +boast of his experience for the purpose of imparting knowledge to us +or of enabling us to duplicate it. The purpose of his boasting is +simply to stop the mouths of the fanatics and to show how paltry was +their glory in comparison with his own. Certain it is, however, that +Paul was ravished from this life into a life ineffable; otherwise his +expression would be meaningless. + + +PAUL'S THORN IN THE FLESH AND HUMILITY. + +"There was given to me a thorn in the flesh, a messenger of Satan." + +25. And must this mighty apostle, O merciful God, be subject to trials +lest he exalt himself because of his great revelations? Then how +should others, how should such infirm beings as we, be free from +self-exaltation? Many teachers have explained Paul's thorn to be the +temptations of the flesh. The Latin text is responsible for this +interpretation; it reads, "stimulus carnis," a spear, or thorn for the +flesh. Yet that rendering does not do justice to the words. Paul is +not in the habit of terming temptations of the flesh "thorns." The +thorn stands rather for something painful and afflicting. In "a thorn +of the flesh" the thought is not of an instrumentality whereby the +flesh stings, but of something that stings the flesh. The Greek text +impels us to the thought of a thorn for the flesh, or a thorn upon or +in the flesh. The idea is much like that in the German proverb, "The +clog is bound to the dog's neck." We may imagine Paul expressing +himself: "As a clog to a dog's neck, as a ring in a bear's nose, a bit +in a horse's mouth or a gag in the mouth of a swine, in order to +restrain them from running, biting and general mischief,--so is my +thorn a clog to my body lest I exalt myself." + +26. But Paul himself explains the nature of the clog, or thorn. He +calls it "a messenger of Satan," a devil, to "buffet" him, or to flay +and jog him. Hence a spiritual trial cannot be meant. The explanation +appeals to me that the persecutions and sufferings the apostle +recounts above constitute the devil's flaying. Thus his meaning would +be: "I have received great revelations, for which reason the clog is +bound to the dog; that is, the many dangers and misfortunes with which +the angel of the devil buffets and humiliates my body will make me +forget to exalt myself. They are the thorn in my flesh, or upon my +body; for God will not permit it to come upon my soul." + +27. Yet the text seems to imply some peculiar work of the devil upon +Paul's body, for it says the thorn, or clog, is the messenger Satan +employs to beat his body; and also that the apostle diligently but +unavailingly thrice besought the Lord to remove it. I do not imagine +him praying for the cessation of persecutions in a spirit of +unwillingness to suffer them. But since he does not specify the +affliction, we must let it remain a secret one, a distress known only +to himself. It is enough for us to know that while God had given him +great revelations, revelations beyond human ken, he also bound the +clog to him--gave him a thorn for his body--to prevent his exaltation +of himself; and that the knowledge of the buffetings and flaying +caused by this clog, or devil, are likewise beyond human ken. + +"My power is made perfect in weakness." + +28. It is a strange sort of strength which is weak and by its weakness +grows stronger. Who ever heard of weak strength? or more absurd still, +that strength is increased by weakness? Paul would here make a +distinction between human strength and divine. Human strength +increases with enhancement and decreases with enfeeblement. But God's +power--his Word in us--rises in proportion to the pressure it +receives. It is characteristic of God the Creator that he creates all +things from naught, and again reduces to naught all created things. +Human power cannot do this. The power of God is the true palm-wood +which buoys itself in proportion as it is burdened and weighted. + +29. Note here, "weakness" is not to be understood in a spiritual +sense, as on a previous occasion, but externally; as not illness +alone, but every sort of evil, misfortune, suffering and persecution +calculated to buffet and humble the body. The power of Christ, in +connection with which spiritual weakness cannot exist, is invoked +against this weakness likewise. He says, "Most gladly will I glory in +my weaknesses, that the power of Christ may rest upon me." And his +weaknesses he immediately explains as infirmities, injuries, +necessities, persecutions and distresses. The thought, then, is: +Christ is not mighty within us, his word and his faith are not strong +in us, unless our bodies suffer affliction. The false apostles, +however, take excellent care to escape suffering. + + + + +_Sunday Before Lent_ + +Text: First Corinthians 13. + +1 If I speak with the tongues of men and of angels, but have not love, +I am become sounding brass, or a clanging cymbal. 2 And if I have the +gift of prophecy, and know all mysteries and all knowledge; and if I +have all faith, so as to remove mountains, but have not love, I am +nothing. 3 And if I bestow all my goods to feed the poor, and if I +give my body to be burned, but have not love, it profiteth me nothing. +4 Love suffereth long, and is kind; love envieth not; love vaunteth +not itself, is not puffed up, 5 doth not behave itself unseemly, +seeketh not its own, is not provoked, taketh not account of evil; 6 +rejoiceth not in unrighteousness, but rejoiceth with the truth; 7 +beareth all things, believeth all things, hopeth all things, endureth +all things. 8 Love never faileth: but whether there be prophecies, +they shall be done away; whether there be tongues, they shall cease; +whether there be knowledge, it shall be done away. 9 For we know in +part, and we prophesy in part; 10 but when that which is perfect is +come, that which is in part shall be done away. 11 When I was a child, +I spake as a child, I felt as a child, I thought as a child: now that +I am become a man, I have put away childish things. 12 For now we see +in a mirror, darkly; but then face to face: now I know in part; but +then shall I know fully even as also I was fully known. 13 But now +abideth faith, hope, love, these three; and the greatest of these is +love. + + +PAUL'S PRAISE OF CHRISTIAN LOVE. + +1. Paul's purpose in this chapter is to silence and humble haughty +Christians, particularly teachers and preachers. The Gospel gives much +knowledge of God and of Christ, and conveys many wonderful gifts, as +Paul recounts in Romans 12 and in First Corinthians 12. He tells us +some have the gift of speaking, some of teaching, some of Scripture +exposition; others of ruling; and so on. With Christians are great +riches of spiritual knowledge, great treasures in the way of spiritual +gifts. Manifest to all is the meaning of God, Christ, conscience, the +present and the future life, and similar things. But there are to be +found few indeed who make the right use of such gifts and knowledge; +who humble themselves to serve others, according to the dictates of +love. Each seeks his own honor and advantage, desiring to gain +preferment and precedence over others. + +2. We see today how the Gospel has given to men knowledge beyond +anything known in the world before, and has bestowed upon them new +capabilities. Various gifts have been showered upon and distributed +among them which have redounded to their honor. But they go on +unheeding. No one takes thought how he may in Christian love serve his +fellow-men to their profit. Each seeks for himself glory and honor, +advantage and wealth. Could one bring about for himself the +distinction of being the sole individual learned and powerful in the +Gospel, all others to be insignificant and useless, he would willingly +do it; he would be glad could he alone be regarded as Mister Smart. At +the same time he affects deep humility, great self-abasement, and +preaches of love and faith. But he would take it hard had he, in +practice, to touch with his little finger what he preaches. This +explains why the world is so filled with fanatics and schismatics, and +why every man would master and outrank all others. Such as these are +haughtier than those that taught them. Paul here attacks these +vainglorious spirits, and judges them to be wholly insignificant, +though their knowledge may be great and their gifts even greater, +unless they should humble themselves and use their gifts in the +service of others. + +3. To these coarse and mean people he addresses himself with a +multitude of words and a lengthy discourse, a subject he elsewhere +disposes of in a few words; for instance, where he says (Phil 2, 3-4), +"In lowliness of mind each counting other better than himself; not +looking each of you to his own things, but each of you also to the +things of others." By way of illustration, he would pass sentence upon +himself should he be thus blameworthy; this more forcibly to warn +others who fall far short of his standing. He says, + +"If I speak with the tongues of men and of angels." + +4. That is, though I had ability to teach and to preach with power +beyond that of any man or angel, with words of perfect charm, with +truth and excellence informing my message--though I could do this, +"but have not love [charity]," and only seek my own honor and profit +and not my neighbor's, "I am become sounding brass, or a clanging +cymbal." In other words, "I might, perhaps, thereby teach others +something, might fill their ears with sound, but before God I would be +nothing." As a clock or a bell has not power to hear its own sound, +and does not derive benefit from its stroke, so the preacher who lacks +love cannot himself understand anything he says, nor does he thereby +improve his standing before God. He has much knowledge, indeed, but +because he fails to place it in the service of love, it is the quality +of his knowledge that is at fault. 1 Cor 8, 1-12. Far better he were +dumb or devoid of eloquence, if he but teach in love and meekness, +than to speak as an angel while seeking but his own interests. + +"And if I have the gift of prophecy." + +5. According to chapter 14, to prophesy is to be able, by the Holy +Spirit's inspiration, correctly to understand and explain the prophets +and the Scriptures. This is a most excellent gift. To "know mysteries" +is to be able to apprehend the spiritual meaning of the Scriptures, or +its allegorical references, as Paul does where (Gal 4, 24-31) he makes +Sarah and Hagar representative of the two covenants, and Isaac and +Ishmael of the two peoples--the Jews and the Christians. Christ does +the same (Jn 3, 14) when he makes the brazen serpent of Moses typical +of himself on the cross; again, when Isaac, David, Solomon and other +characters of sacred history appear as figures of Christ. Paul calls +it "mystery"--this hidden, secret meaning beneath the primary sense of +the narrative. But "knowledge" is the understanding of practical +matters, such as Christian liberty, or the realization that the +conscience is not bound. Paul would say, then: "Though one may +understand the Scriptures, both in their obvious and their hidden +sense; though he may know all about Christian liberty and a proper +conversation; yet if he have not love, if he do not with that +knowledge serve his neighbor, it is all of no avail whatever; in God's +sight he is nothing." + +6. Note how forcibly yet kindly Paul restrains the disgraceful vice of +vainglory. He disregards even those exalted gifts, those gifts of +exceeding refinement, charm and excellence, which naturally produce +pride and haughtiness though they command the admiration and esteem of +men. Who would not suppose the Holy Spirit to dwell visibly where such +wisdom, such discernment of the Scriptures, is present? Paul's two +epistles to the Corinthians are almost wholly directed against this +particular vice, for it creates much mischief where it has sway. In +Titus 1, 7, he names first among the virtues of a bishop that he be +"non superbus," not haughty. In other words that he do not exalt +himself because of his office, his honor and his understanding, and +despise others in comparison. But strangely Paul says, + +"If I have all faith, so as to remove mountains, but have not love, I +am nothing." + + +LOVE THE SPIRIT'S FRUIT RECEIVED BY FAITH. + +7. We hold, and unquestionably it is true, that it is faith which +justifies and cleanses. Rom 1, 17; 10, 10; Acts 15, 9. But if it +justifies and purifies, love must be present. The Spirit cannot but +impart love together with faith. In fact, where true faith is, the +Holy Spirit dwells; and where the Holy Spirit is, there must be love +and every excellence. How is it, then, Paul speaks as if faith without +love were possible? We reply, this one text cannot be understood as +subverting and militating against all those texts which ascribe +justification to faith alone. Even the sophists have not attributed +justification to love, nor is this possible, for love is an effect, or +fruit, of the Spirit, who is received through faith. + +8. Three answers may be given to the question. First, Paul has not +reference here to the Christian faith, which is inevitably accompanied +by love, but to a general faith in God and his power. Such faith is a +gift; as, for instance, the gift of tongues, the gift of knowledge, of +prophecy, and the like. There is reason to believe Judas performed +miracles in spite of the absence of Christian faith, according to John +6, 70: "One of you is a devil." This general faith, powerless to +justify or to cleanse, permits the old man with his vices to remain, +just as do the gifts of intellect, health, eloquence, riches. + +9. A second answer is: Though Paul alludes to the true Christian +faith, he has those in mind who have indeed attained to faith and +performed miracles with it, but fall from grace through pride, thus +losing their faith. Many begin but do not continue. They are like the +seed in stony ground. They soon fall from faith. The temptations of +vainglory are mightier than those of adversity. One who has the true +faith and is at the same time able to perform miracles is likely to +seek and to accept honor with such eagerness as to fall from both love +and faith. + +10. A third answer is: Paul in his effort to present the necessity of +love, supposes an impossible condition. For instance, I might express +myself in this way: "Though you were a god, if you lacked patience you +would be nothing." That is, patience is so essential to divinity that +divinity itself could not exist without it, a proposition necessarily +true. So Paul's meaning is, not that faith could exist without love, +but on the contrary, so much is love an essential of faith that even +mountain-moving faith would be nothing without love, could we separate +the two even in theory. + +The third answer pleases me by far the best, though I do not reject +the others, particularly the first. For Paul's very first premise is +impossible--"if I speak with the tongues of angels." To speak with an +angelic tongue is impossible for a human being, and he clearly +emphasizes this impossibility by making a distinction between the +tongues of men and those of angels. There is no angelic tongue; while +angels may speak to us in a human tongue men can never speak in those +of angels. + +11. As we are to understand the first clause--"If I speak with the +tongues of angels"--as meaning, Were it as possible as it is +impossible for me to speak with the tongues of angels; so are we to +understand the second clause--"If I have all faith, so as to remove +mountains"--to mean, Were it as possible as it is impossible to have +such faith. Equally impossible is the proposition of understanding all +mysteries, and we must take it to mean, Were it possible for one to +understand all mysteries, which, however, it is not. John, in the last +chapter of his Gospel, asserts that the world could not contain all +the books which might be written concerning the things of the kingdom. +For no man can ever fathom the depths of these mysteries. Paul's +manner of expressing himself is but a very common one, such as: "Even +if I were a Christian, if I believed not in Christ I would be +nothing"; or, "Were you even a prince, if you neither ruled men nor +possessed property you would be nothing." + +"And if I bestow all my goods to feed the poor." + +12. In other words, "Were I to perform all the good works on earth and +yet had not charity--having sought therein only my own honor and +profit and not my neighbor's--I would nevertheless be lost." In the +performance of external works so great as the surrender of property +and life, Paul includes all works possible of performance, for he who +would at all do these, would do any work. Just so, when he has +reference to tongues he includes all good words and doctrines; and in +prophecy, understanding and faith he comprises all wisdom and +knowledge. Some may risk body and property for the sake of temporal +glory. So Romans and pagans have done; but as love was lacking and +they sought only their own interests, they practically gave nothing. +It being generally impossible for men to give away all their property, +and their bodies to be burned, the meaning must be: "Were it possible +for me to give all my goods to the poor, and my body to be burned." + +13. The false reasoning of the sophists will not stand when they +maliciously deduct from this text the theory that the Christian faith +is not effectual to blot out sin and to justify. They say that before +faith can justify it must be garnished with love; but justification +and its distinctive qualities as well are beyond their ken. +Justification of necessity precedes love. One does not love until he +has become godly and righteous. Love does not make us godly, but when +one has become godly love is the result. Faith, the Spirit and +justification have love as effect and fruitage, and not as mere +ornament and supplement. We maintain that faith alone justifies and +saves. But that we may not deceive ourselves and put our trust in a +false faith, God requires love from us as the evidence of our faith, +so that we may be sure of our faith being real faith. + + +THE NATURE OF CHRISTIAN LOVE. + +"Love suffereth long, and is kind." + +14. Now Paul begins to mention the nature of love, enabling us to +perceive where real love and faith are to be found. A haughty teacher +does not possess the virtues the apostle enumerates. Lacking these, +however many gifts the haughty have received through the Gospel, they +are devoid of love. + +First, love "suffereth long." That is, it is patient; not sudden and +swift to anger, not hasty to exercise revenge, impatience or blind +rage. Rather it bears in patience with the wicked and the infirm until +they yield. Haughty teachers can only judge, condemn and despise +others, while justifying and exalting themselves. + +15. Second, love is "kind." In other words, it is pleasant to deal +with; is not of forbidding aspect; ignores no one; is kind to all men, +in words, acts and attitude. + +16. Third, love "envieth not"--is not envious nor displeased at the +greater prosperity of others; grudges no one property or honor. +Haughty teachers, however, are envious and unkind. They begrudge +everyone else both honor and possessions. Though with their lips they +may pretend otherwise, these characteristics are plainly visible in +their deeds. + +17. Fourth, love "vaunteth not itself." It is averse to knavery, to +crafty guile and double-dealing. Haughty and deceptive spirits cannot +refrain from such conduct, but love deals honestly and uprightly and +face to face. + +18. Fifth, love is not "puffed up," as are false teachers, who swell +themselves up like adders. + +19. Sixth, love "doth not behave itself unseemly" after the manner of +the passionate, impatient and obstinate, those who presume to be +always in the right, who are opposed to all men and yield to none, and +who insist on submission from every individual, otherwise they set the +world on fire, bluster and fume, shriek and complain, and thirst for +revenge. That is what such inflating pride and haughtiness of which we +have just spoken lead to. + +20. Seventh, love "seeketh not her own." She seeks not financial +advancement; not honor, profit, ease; not the preservation of body and +life. Rather she risks all these in her ... [text missing from this +edition] ... is no such thing as the Church of Christ nor as true +Christians. Many erring spirits, especially strong pretenders to ... +[text missing from this edition] + +21. Eighth, love "is not [easily] provoked" by wrong and ingratitude; +it is meek. False teachers can tolerate nothing; they seek only their +own advantage and honor, to the injury of others. + +22. Ninth, love "taketh not account of [thinketh no] evil." It is not +suspicious; it puts the best construction on everything and takes all +in good faith. The haughty, however, are immeasurably suspicious; +always solicitous not to be underrated, they put the worst +construction on everything, as Joab construed Abner's deeds. 2 Sam 3, +25. This is a shameful vice, and they who are guilty of it are hard to +handle. + +23. Tenth, love "rejoiceth not in unrighteousness [iniquity]." The +words admit of two interpretations: First, as having reference to the +delight of an individual in his own evil doings. Solomon (Prov 2, 14) +speaks of those who "rejoice to do evil." Such must be either +extremely profligate and shameless, characters like harlots and +knaves; or else they must be hypocrites, who do not appreciate the +wickedness of their conduct; characters like heretics and schismatics, +who rejoice when their knavery succeeds under the name of God and of +the truth. I do not accept this interpretation, but the other. Paul's +meaning is that false teachers are malicious enough to prefer to hear, +above all things, that some other does wrong, commits error and is +brought to shame; and their motive is simply that they themselves may +appear upright and godly. Such was the attitude of the pharisee toward +the publican, in the Gospel. But love's compassion reaches far beyond +its own sins, and prays for others. + +24. Eleventh, love "rejoiceth with [in] the truth." Here is evidence +that the preceding phrase is to be taken as having reference to +malicious rejoicing at another's sin and fall. Rejoicing in the truth +is simply exulting in the right-doing and integrity of another. +Similarly, love is grieved at another's wrong-doing. But to the +haughty it is an affliction to learn of uprightness in someone else; +for they imagine such integrity detracts from their own profit and +honor. + +25. Twelfth, love "beareth all things." It excuses every failing in +all men, however weak, unjust or foolish one may be apparently, and no +one can be guilty of a wrong too great for it to overlook. But none +can do right in the eyes of the haughty, who ever find something to +belittle and censure as beyond toleration, even though they must hunt +up an old fence to find the injury. + +26. Thirteenth, love "believeth all things." Paul does not here allude +to faith in God, but to faith in men. His meaning is: Love is of +decidedly trustful disposition. The possessor of it believes and +trusts all men, considering them just and upright like himself. He +anticipates no wily and crooked dealing, but permits himself to be +deceived, deluded, flouted, imposed upon, at every man's pleasure, and +asks, "Do you really believe men so wicked?" He measures all other +hearts by his own, and makes mistakes with utmost cheerfulness. But +such error works him no injury. He knows God cannot forsake, and the +deceiver of love but deceives himself. The haughty, on the contrary, +trust no one, will believe none, nor brook deception. + +27. Fourteenth, love "hopeth all things." Love despairs of no man, +however wicked he may be. It hopes for the best. As implied here, love +says, "We must, indeed, hope for better things." It is plain from this +that Paul is not alluding to hope in God. Love is a virtue +particularly representing devotion to a neighbor; his welfare is its +goal in thought and deed. Like its faith, the hope entertained by love +is frequently misplaced, but it never gives up. Love rejects no man; +it despairs of no cause. But the proud speedily despair of men +generally, rejecting them as of no account. + +28. Fifteenth, love "endureth all things." It endures whatever harm +befalls, whatever injury it suffers; it endures when its faith and +hope in men have been misplaced; endures when it sustains damage to +body, property or honor. It knows that no harm has been done since it +has a rich God. False teachers, however, bear with nothing, least of +all with perfidy and the violation of plighted faith. + +29. Sixteenth, love never faileth; that means, it abides forever, also +in the life to come. It never gives up, never permits itself to be +hindered or defeated by the wickedness or ingratitude of men, as do +worldly individuals and false saints, who, immediately on perceiving +contempt or ingratitude, draw back, unwilling to do further good to +any, and, rendering themselves quite inhuman, become perfect +misanthropes like Timon in his reputation among the Greeks. Love does +not so. It permits not itself to be made wicked by the wickedness of +men, nor to be hindered in well-doing. It continues to do good +everywhere, teaching and admonishing, aiding and serving, +notwithstanding its services and benefits must be rewarded, not by +good, but by evil. Love remains constant and immovable; it continues, +it endures, in this earthly life and also in the life to come. The +apostle adds, "Whether there be prophecies, they shall be done away; +whether there be tongues, they shall cease; whether there be +knowledge, it shall be done away." Love he commends above all other +endowments, as a gift that can never pass, even in the life to come. +Those other gifts, the boast of the false apostles, are bestowed only +for this present life, to serve in the administering of the +ministerial office. Prophecy, tongues, knowledge, all must cease; for +in yonder life each individual will himself perceive perfectly and +there will be no need for one to teach another. Likewise, all +differences, all inequalities, shall be no more. No knowledge and no +diversity of gifts is necessary; God himself will be all in every +soul. 1 Cor 15, 28. + +30. Here Paul gives utterance to the distinction between the life of +faith here below and that heavenly life of divine vision. He would +teach that we have in this life and the other the same possession, for +it is the same God and the same treasures which we have here by faith +and there by sight. In the objects themselves there is no difference; +the difference consists in our knowledge. We have the same God in both +lives, but in different manner of possession. The mode of possessing +God in this life is faith. Faith is an imperfect, obscure vision, +which makes necessary the Word, which, in turn, receives vogue through +the ministry, tongues and prophecy. Without the Word, faith cannot +live. But the mode of possessing God in the future life is not faith +but sight. This is perfect knowledge, rendering unnecessary the Word, +and likewise preaching, tongues and prophecy. These, then, must pass. +Paul continues, + +"We know in part, and we prophesy in part." + +31. "We know in part"; that is, in this life we know imperfectly, for +it is of faith and not of sight. And we "prophesy in part"; that is, +imperfectly, for the substance of our prophecy is the Word and +preaching. Both knowledge and prophecy, however, reveal nothing short +of what the angels see--the one God. "But when that which is perfect +is come, that which is in part shall be done away." + +He proves this by way of illustration and contrasts the child with the +man. To children, who are yet weak, play is a necessity; it is a +substitute for office and work. Similarly, we in the present life are +far too frail to behold God. Until we are able, it is necessary that +we should use the medium of Word and faith, which are adapted to our +limitations. + +"For now we see in a mirror [through a glass] darkly; but then face to +face." + +32. Faith, Paul tells us, is like a mirror, like a riddle. The actual +face is not in the glass; there is but the image of it. Likewise, +faith gives us, not the radiant countenance of eternal Deity, but a +mere image of him, an image derived through the Word. As a dark riddle +points to something more than it expresses, so faith suggests +something clearer than that which it perceives. But in the life to +come, mirror and riddle, faith and its demonstration, shall all have +ceased to be. God's face and our own shall be mutually and clearly +revealed. Paul says, "Now I know in part; but then shall I know fully +even as also I was fully known [know even also as I am known]." That +is, God now knows me perfectly, clearly and plainly; no dark veil is +upon myself. But as to him, a dark veil hides him from me. With the +same perfect clearness wherewith he now knows me, I shall then know +him--without a veil. The veil shall be taken away, not from him, but +from me; for upon him is no veil. + + +THE GREATEST CHRISTIAN VIRTUE IS LOVE. + +"But now abideth faith, hope, love, these three; and the greatest of +these is love." + +33. The sophists have transgressed in a masterly manner as regards +this verse. They have made faith vastly inferior to love because of +Paul's assertion that love is greater than faith and greater than +hope. As usual, their mad reason blindly seizes upon the literal +expression. They hack a piece out of it and the remainder they ignore. +Thus they fail to understand Paul's meaning; they do not perceive that +the sense of Paul concerning the greatness of love is expressed both +in the text and the context. For surely it cannot be disputed that the +apostle is here referring to the permanent or temporary character +respectively of love and other gifts, and not to their rank or power. +As to rank, not faith only, but the Word, surpasses love; for the Word +is the power of God unto salvation to all that believe. Rom 1, 16. Yet +the Word must pass. But though love is the fruit of the Word and its +effect, it shall never be abolished. Faith possesses God himself. It +possesses and can accomplish all things; yet it must cease. Love gives +and blesses the neighbor, as a result of faith, and it shall never be +done away. + +34. Now, Paul's statement that love is greater than faith and hope is +intended as an expression of the permanence, or eternal duration, of +love. Faith, being limited as to time in comparison with love, ranks +beneath it for the reason of this temporary duration. With the same +right I might say that the kingdom of Christ is greater upon earth +than was Christ. Thereby I do not mean that the Church in itself is +better and of higher rank than Christ, but merely that it covers a +greater part of the earth than he compassed; for he was here but three +years and those he spent in a limited sphere, whereas his kingdom has +been from the beginning and is coextensive with the earth. In this +sense, love is longer and broader than either faith or hope. Faith +deals with God merely in the heart and in this life, whereas the +relations of love both to God and the whole world are eternal. +Nevertheless, as Christ is immeasurably better and higher and more +precious than the Christian Church, although we behold him moving in +smaller limits and as a mere individual, so is faith better, higher +and more precious than love, though its duration is limited and it has +God alone for its object. + +35. Paul's purpose in thus extolling love is to deal a blow to false +teachers and to bring to naught their boasts about faith and other +gifts when love is lacking. His thought is: "If ye possess not love, +which abides forever, all else whereof ye boast being perishable, ye +will perish with it. While the Word of God, and spiritual gifts, are +eternal, yet the external office and proclamation of the Word, and +likewise the employment of gifts in their variety, shall have an end, +and thus your glory and pride shall become as ashes." So, then, faith +justifies through the Word and produces love. But while both Word and +faith shall pass, righteousness and love, which they effect, abide +forever; just as a building erected by the aid of scaffolding remains +after the scaffolding has been removed. + +36. Observe how small the word "love" and how easily uttered! Who +would have thought to find so much precious virtue and power ascribed +by Paul to this one excellence as counterpart of so much that is evil? +This is, I imagine, magnifying love, painting love. It is a better +discourse on virtue and vice than are the heathen writings. The model +the apostle presents should justly shame the false teachers, who talk +much of love but in whom not one of the virtues he mentions is found. + +Every quality of love named by him means false teachers buffeted and +assaulted. Whenever he magnifies love and characterizes her powers, he +invariably makes at the same time a thrust at those who are deficient +in any of them. Well may we, then, as he describes the several +features, add the comment "But you do very differently." + +37. It is passing strange that teachers devoid of love should possess +such gifts as Paul has mentioned here, viz., speaking with tongues, +prophesying, understanding mysteries; that they should have faith, +should bestow their goods and suffer themselves to be burned. For we +have seen what abominations ensue where love is lacking; such +individuals are proud, envious, puffed up, impatient, unstable, false, +venomous, suspicious, malicious, disdainful, bitter, disinclined to +service, distrustful, selfish, ambitious and haughty. How can it +consistently be claimed that people of this stamp can, through faith, +remove mountains, give their bodies to be burned, prophesy, and so on? +It is precisely as I have stated. Paul presents an impossible +proposition, implying that since they are devoid of love, they do not +really possess those gifts, but merely assume the name and appearance. +And in order to divest them of those he admits for the sake of +argument that they are what in reality they are not. + + + + +_First Sunday In Lent_ + +Text: Second Corinthians 6, 1-10. + +1 And working together with him we entreat also that ye receive not +the grace of God in vain 2 (for he saith, At an acceptable time I +hearkened unto thee, and in a day of salvation did I succor thee: +behold, now is the acceptable time; behold, now is the day of +salvation): 3 giving no occasion of stumbling in anything, that our +ministration be not blamed; 4 but in everything commending ourselves, +as ministers of God, in much patience, in afflictions, in necessities, +in distresses, 5 in stripes, in imprisonments, in tumults, in labors, +in watchings, in fastings; 6 in pureness, in knowledge, in +longsuffering, in kindness, in the Holy Spirit, in love unfeigned, 7 +in the word of truth, in the power of God; by the armor of +righteousness on the right hand on the left, 8 by glory and dishonor, +by evil report and good report; as deceivers, and yet true; 9 as +unknown, and yet well known; as dying, and behold, we live; as +chastened, and not killed; 10 as sorrowful, yet always rejoicing; as +poor, yet making many rich; as having nothing, and yet possessing all +things. + + +AN ENTREATY TO LIVE AS CHRISTIANS. + +1. This lesson is an admonition to the Corinthians calculated to +stimulate them in the performance of the duties they already +recognize. The words are easily enough said, but execution is +difficult and practice rare. For Paul gives a strange description of +the Christian life, and the color and characteristics with which he +exhibits it render it decidedly unprepossessing. First he says: + +"And working together with him we entreat also that ye receive not the +grace of God in vain." + +2. He calls the Corinthians co-workers, as in First Corinthians 3, 9, +where he puts it: "We are God's fellow-workers; ye are God's +husbandry, God's building." That is, we labor upon you with the +external Word--teaching and admonishing; but God, working inwardly +through the Spirit, gives the blessing and the success. He permits not +our labor with the outward Word to be in vain. Therefore, God is the +true Master, performing inwardly the supreme work, while we aid +outwardly, serving him through the ministry. + +The apostle's purpose in praising his co-laborers is to prevent them +from despising the external Word as something inessential to them, or +well enough known. For though God is able to effect everything without +the instrumentality of the outward Word, working inwardly by his +Spirit, this is by no means his purpose. He uses preachers as +fellow-workers, or co-laborers, to accomplish his purpose through the +Word when and where he pleases. Now, since preachers have the office, +name and honor of fellow-workers with God, no one may be considered +learned enough or holy enough to ignore or despise the most inferior +preaching; especially since he knows not when the hour may come +wherein God will, through preachers, perform his work in him. + +3. Secondly, Paul shows the danger of neglecting the grace of God. He +boldly declares here that the preaching of the Gospel is not an +eternal, continuous and permanent mode of instruction, but rather a +passing shower, which hastens on. What it strikes, it strikes; what it +misses, it misses. It does not return, nor does it stand still. The +sun and heat follow and dry it up. Experience shows that in no part of +the world has the Gospel remained pure beyond the length of man's +memory. Only so long as its pioneers lived did it stand and prosper. +When they were gone, the light disappeared; factious spirits and false +teachers followed immediately. + +Thus Moses announces (Deut 31, 29) that the children of Israel will +corrupt themselves after his death; and the book of Judges testifies +that so it really came to pass. Each time a judge died in whose days +the Word of God obtained sway, the people fell away and became more +wicked than before. King Joash did what was right so long as the high +priest Jehoiada lived, but after the latter's death this had an end. +And following the time of Christ and his apostles, the world was +filled with seditious spirits and false teachers. Paul, in fact, +declares (Acts 20, 29): "I know that after my departing grievous +wolves shall enter in among you, not sparing the flock." So also we +now have the pure Gospel. This is a time of grace and salvation and +the acceptable day; but should the world continue, this condition, +too, will soon pass. + +4. To receive the grace of God in vain can be nothing else than to +hear the pure word of God which presents and offers his grace, and yet +to remain listless and irresponsive, undergoing no change at all. +Thus, ungrateful for the Word and unworthy of it, we merit the loss of +the Word. Such as these are described in the parable (Lk 14, 16-24) +where the guests bidden to the supper refused to come and went about +their own business, thus provoking the master's anger until he swore +they should not taste his supper. + +Similar is Paul's threat here, that we may take heed and accept the +Gospel with fear and gratitude. Christ says (Jn 12, 35), "Walk while +ye have the light, that darkness overtake you not." I should think we +might have learned wisdom from experience--from the darkness we +suffered under the Papacy. But that is all forgotten; we show neither +gratitude nor amendment of life. Very well, we shall find out the +consequences. + + +SALVATION WHEREVER THE GOSPEL IS SENT. + +"Behold, now is the acceptable time; behold, now is the day of +salvation." + +5. These words portray the richness of the salvation wherever the +Gospel goes: nothing but grace and help; no wrath or punishment. +Indeed, these are words of unutterable meaning the apostle here +employs. + +First, he tells us that it is an "acceptable time," as the Hebrew +expresses it. Our own way of putting it would be: "This is a gracious +time, a time when God turns away his wrath and is moved only by love +and benevolence toward us and is pleased to do us good." All our sins +are forgotten; he takes no note of the sins of the past nor of those +of the present. In short, we are in a realm of mercy, where are only +forgiveness and reconciliation. The heavens are now open. This is the +true golden year when man is denied nothing. So Paul says, "At an +acceptable time I hearkened unto thee"; that is: "I am kindly disposed +toward thee. Whatsoever thou shalt even desire and ask for, thou shalt +surely receive. Be not neglectful, therefore, and ask while the +acceptable time continues." + +6. Second, Paul declares that it is a day of blessing, "a day of +salvation." It is a day of help, wherein we are not only acceptable +and assured of God's favor and good will toward us, but we experience +even as we have been assured--that God really does help us. He +verifies his assurance, for his beneficence gives testimony that our +prayers are heard. We call it a happy day, a blessed day, a day of +abundance; for these two truths are inseparably related--that God is +favorable toward us, and that his kindness is the proof of his favor. +God's favor toward us is revealed in the first clause, which speaks of +an acceptable time; that he extends help to us is revealed in the +second clause, telling of a blessed day of succor. Both these facts +are to be apprehended by faith and in good conscience; for a +superficial judgment would lead to the view that this period of +blessing is rather an accursed period of wrath and disfavor. Words +like these, of spiritual meaning, must be understood in the light of +the Holy Spirit; thus shall we find that these two glorious, beautiful +expressions refer to the Gospel dispensation and are intended to +magnify all the treasures and the riches of the kingdom of Christ. + +"Giving no occasion of stumbling [no offense] in anything." + +7. Since this is a time of blessing, let us make right use of it, not +spending it to no purpose, and let us take serious heed to give +offense to none; thus avoiding reproach to our ministry. It is evident +from the connection to what kind of offense the apostle has reference; +he would not have the Gospel doctrine charged with teaching anything +evil. + +8. Two kinds of offense bring the Gospel into disgrace: In one case it +is the heathen who are offended, and this because of the fact that +some individuals would make the Gospel a means of freedom from +temporal restraint, substituting temporal liberty for spiritual. They +thus bring reproach upon the Gospel as teaching such doctrine, and +make it an object of scandal to the heathen and worldly people, +whereby they are misled and become enemies to the faith and to the +Word of God without cause, being the harder to convert since they +regard Christians as licentious knaves. And the responsibility for +this must be placed at the door of those who have given offense in +this respect. + +In the other case, Christians are offended among themselves. The +occasion is the indiscreet exercise of Christian liberty, which +offends the weak in faith. Concerning this topic much is said in First +Corinthians 8 and Romans 14. Paul here hints at what he speaks of in +First Corinthians 10, 32-33: "Give no occasion of stumbling, either to +Jews, or to Greeks, or to the church of God: even as I also please all +men in all things, not seeking mine own profit, but the profit of the +many that they may be saved." He takes up the same subject in +Philippians 2, 4, teaching that every man should look on the things of +others. Then no offense will be given. + +"That our ministration [the ministry] be not blamed." + +9. Who can prevent our office being vilified? for the Word of God must +be persecuted equally with Christ himself. That the Word of God is +reviled by unbelievers ignorant of faith in God is something we cannot +prevent. For, according to Isaiah 8, 14 and Romans 9, 33, the Gospel +is a "rock of offense." This is the offense of the faith; it will +pursue its course and we are not responsible. + +But for love's offense, offense caused by shortcomings in our works +and fruits of faith, the things we are commanded to let shine before +men, that, seeing these, they may be allured to the faith--for offense +in this respect we cannot disclaim responsibility. It is a sin we +certainly must avoid, that the heathen, the Jews, the weak and the +rulers of the world may never be able to say: "Behold the knavery and +licentiousness of these people! Surely their doctrine cannot be true." +Otherwise our evil name and fame and the obstacles we place before +others will extend to the innocent and holy Word God has given us to +apprehend and to proclaim; it must bear our shame and in addition +become unfruitful in the offended ones. Grievous is such a sin as +this. + + +MARKS OF CHRISTIANS AS MINISTERS OF GOD. + +"But in everything commending ourselves, as ministers of God, in much +patience." + +10. The apostle here portrays the Christian life in its outward +expression. Not that it is possible for anyone thereby to become a +Christian, or godly; but, being servants of God, or Christians and +godly people, we furnish in this manner, according to Paul's statement +here, the evidence thereof as by fruits and signs. + +Mark his phrase "ministers of God." What a remarkable service for God +is this wherein we must endure so much suffering, so much affliction, +privation, anxiety, stripes, imprisonment, tumult or sedition, labor, +watching, fasting, and so on! No mass here, no vigil, no +hallucinations of a fictitious service of God; it is the true service +of God, which subdues the body and mortifies the flesh. Not, indeed, +as if fasting, watching and toiling are to be despised because they do +not make just. Though we are not thereby justified, we must +nevertheless practice those things, instead of giving rein to the +flesh and indulging our idleness. + +11. Paul also mentions sedition. Not that by our teaching or life we +should be guilty of sedition against others; rather, we should be +quiet and obedient. See Romans 13. Christ says (Mt 22, 21), "Render +therefore unto Caesar the things that are Caesar's." Paul's meaning is +that when we become victims of sedition on the part of others we +should submit; just as we are not to inflict upon others privations, +distresses, stripes or imprisonment, but rather to accept them at +their hands. So Paul heads the list with patience; which does not +produce sedition, but endures it. + +It is a consolation in these times when we are charged with raising +seditions, to reflect that it is the very nature and color of the +Christian life that it be criticised as seditious when the fact is it +patiently bears sedition directed against itself. Thus was it with +Elijah, who was accused by King Ahab of troubling Israel and exciting +turbulence. 1 Kings 18, 17-18. Then, when we are charged with guilt in +this respect, let us remember that not only did the apostles have to +hear the same accusation, but even Christ himself, with all his +innocence, was so accused. More than that, he was falsely reviled upon +the cross with a superscription charging sedition; in fact, he was +even put to death as a Jewish king guilty of opposition to Caesar and +of enticing and inciting the people. + +12. The remaining marks of the Christian life--patience, affliction, +necessities, distresses, stripes, imprisonments, labor, watching, +fasting, purity, etc., are easily interpreted; it is readily seen how +they are instrumental in our service to God. God will not have +indolent, idle gluttons, nor sleepy and impatient servants. Most +adroitly does Paul score in particular our fine idle youths who draw +interest from their money, have an easy life, and imagine their +tonsures, their long robes and their howling in the churches excuse +them from labor. All men should labor and earn their bread, according +to Paul. 2 Thes 3, 12. By labor, our text teaches, we serve God; more +than that, our labor is testimony to the fact that we serve God. + +"In knowledge." + +13. What is meant here? With Paul, knowledge signifies discretion, +understanding, reason. He speaks of the Jews (Rom 10, 2) as having "a +zeal for God, but not according to knowledge"; that is, a zeal without +reason, without understanding, without discretion. His message here, +then, is: "We should conduct ourselves in Christian affairs with +becoming reason and moderation lest we give offense to the weak by a +presumptuous use of Christian liberty. Rather we should, with +discretion and understanding, adapt ourselves to that which promotes +the neighbor's welfare. Likewise, when we labor, fast, or when we +regulate our sexual relations, we are to exercise reason, lest the +body should be injured by too much fasting, watching and toil, and +also by needless abstention from sexual intercourse. Let everyone take +heed to remain within bounds by using reason and discretion. The +apostle counsels the married (1 Cor 7, 5) not to defraud each other +too long, lest they be tempted. In all such matters, he would impose +no measures and rules, no limits and laws, after the manner of the +councils, the popes and the monks. He leaves it wholly to each +individual's discretion to decide and to test for himself all +questions of time and quantity bearing upon the restraints of his +flesh. + +"In longsuffering, in kindness." + +14. The meaning of these phrases has been stated in many other places, +particularly in connection with Romans 2 and Galatians 5. + +"By the Holy Spirit." + +15. What are we to understand here? The words may have one of two +meanings: First, the apostle may have reference to the Holy Spirit in +person, who is God. Second, he may have reference to the spirit of +individuals, or their spiritual condition. "Holy Spirit" may be +intended to stand for "spirituality," Paul's meaning being: "Beware of +the professedly spiritual, or of things glittering and purporting to +be spiritual; beware of them who make great boast of the Spirit and +nevertheless betray only a false, unclean, unholy spirit, productive +of sects and discord. Abide ye in that true, holy spirituality +proceeding from God's Holy Spirit, who imparts unity and harmony, +determination and courage." As Paul expresses it elsewhere (Eph 4, 3), +"Giving diligence to keep the unity of the Spirit in the bond of +peace." They, then, who continue in one faith, one mind and +disposition, give testimony by the reality and saintliness of their +spiritual life and by the presence of the Holy Spirit that they are +servants of God. For true spirituality, or a holy walk in the Spirit, +means to be in heart and mind at one with the Spirit, through faith. + +"In love unfeigned, in the word of truth." + +16. As the apostle opposes the Holy Spirit to false sects and false +prophets, so he opposes unfeigned love to indolent Christians who in +true faith and unity of mind possess marks of true spirituality, but +are nevertheless indolent, cold, in fact false as regards love. + +Again, he opposes the "Word of Truth" to abusers of the Word of God, +who misconstrue it and comment upon it according to their own fancy, +and for their own honor and profit. While much that purports to be +spiritual has not the Word as source and gives honor to the Spirit at +the expense of the Word, the class under consideration profess to +magnify the Word; they would be master interpreters of the Scriptures, +confident that their explanations are correct and superior. In +condemnation of this class, Peter says (1 Pet 4, 11), "If any man +speaketh, speaking as it were oracles of God," and not his own word. +In other words, let him be assured he speaks the Word of God and not +his own. God's Word Paul here terms the "Word of truth"; that is, the +true Word of God and not our own misconstrued, falsified word palmed +off as God's Word. In our idiom we would say "the real Word" where the +Hebrew has "Word of truth," or "true Word." + +"In the power of God." + +17. Peter speaks also of this power, in the verse before mentioned: +"If any man ministereth, ministering as of the strength which God +supplieth." And Paul elsewhere declares (Col 1, 29): "Whereunto I +labor also, striving according to his working, which worketh in me +mightily"; and again (Rom 15, 18): "For I will not dare to speak of +any things save those which Christ wrought through me, for the +obedience of the Gentiles." Christians should have the assurance that +they are the kingdom of God, and that in whatever they do, especially +in undertakings of a spiritual character, which have the salvation of +souls as aim, they beware of everything not absolutely known as true, +so that the work be not theirs but God's. + +In God's kingdom God alone is to speak, reign and act. Christ says (Mt +5, 16): "Even so let your light shine before men, that they may see +your good works and glorify your Father who is in heaven"--may glorify +him as the worker, and not yourselves. Seductive spirits, however, +come cavorting in their own power, throw the pictures out of the +churches and establish rules of their own, without caring whether it +is done in the power of God. The consequence is that their work is +neither permanent nor fruitful. + + +THE ARMOR OF RIGHTEOUSNESS. + +"By the armor of righteousness." + +18. This armor Paul more fully describes in Ephesians and in +Thessalonians. Sufficient explanation of it has been given in the +lesson for Advent. There is the "shield of faith," the "helmet of +salvation," the shoes of "the preparation of the Gospel of peace," and +so on. Paul includes them all under the term "armor of righteousness," +and, in his epistle to the Ephesians, under the phrase "armor of God," +to teach Christians to eschew and to forsake carnal, worldly weapons +for these. He would have them know themselves a spiritual people, +spiritually warring against the spiritual enemies enumerated here and +pointed out on the right hand and on the left. + +19. On the left hand he places dishonor and evil report, in that we +appear to men as deceivers, unknown, in conflict with death, +chastened, sorrowful, poor and needy. Scorn is hurled in our faces and +the reputation accorded us is that of deceivers. The Christian must +not only be unknown, friendless and a stranger, but men will also be +ashamed of him--even his best friends--in consequence of the reproach +and evil report under which he lies in the eyes of the great, the +wealthy, the wise and the powerful of the world. + +He must be as one dying--continually expecting death by reason of the +hatred and envy directed against him, and the various persecutions he +suffers. He must be beaten and scourged; must at times feel the weight +of the enmity and envy wherewith the world inflicts torment. He is +like the sorrowful, for so ill does he fare in the world, he has +reason to sorrow. He resembles the poor in that nothing is given him +but injuries; he possesses nothing, for if he has not been deprived of +all his possessions he daily expects that extremity. + +Lest he despair of his hope in God and grow faint, he must be armed on +the left hand against these enemies with a divine armor: with a firm +faith, with the comfort of the divine Word, with hope, so that he may +endure and exercise patience. Thereby he proves himself to be a true +servant of God, inasmuch as false teachers and hypocrites, with all +their pompous worship, are incapable of these things. + +20. On the right he places honor and good report, inasmuch as we are +after all true, well known, alive, defiant of death, full of joy, +rich, possessing all things. The Christian will have always a few to +honor and commend him; some there will be to give him a good report, +to praise him as true and honest in doctrine. And there will be some +who receive and acknowledge him, who are not ashamed of him. Life +remains in spite of death oft faced, even in scourgings. He rejoices +when things with him are at the worst, for his heart remains joyful in +God, that joy finding expression in words, deeds and manner. Though +poor in the goods of the world, he does not die of hunger, and he +makes many spiritually rich through the Word. Even though he have no +possessions at all, he suffers no lack but has in hand all things; for +all creatures must serve the believer. As Christ promised (Mk 9, 23), +"All things are possible to him that believeth." For himself, it is +true, he possesses nothing, and gladly he endures his need; but for +his neighbor's sake he can do all things, and all he has he is ready +to place at the disposal of his neighbor whenever need requires. These +blessings also give occasion for a powerful armor, for we must guard +against pride and haughtiness. + +21. Thus the Christian is quite untrammeled. His eyes are fixed upon +God alone. Always choosing the safe middle path he steers clear of +danger on the right and on the left. He permits not the evil to +overthrow him nor the good to exalt, but makes use of both to the +honor of God and the benefit of his neighbor. This, Paul instructs us, +should be the manner of our life now while the season of grace +continues; nor must we fail to heed this! This is the true service of +God, the service well pleasing to him; unto which may God help us. +Amen. + + + + +_Second Sunday In Lent_ + +Text: First Thessalonians 4, 1-7. + +1 Finally then, brethren, we beseech and exhort you in the Lord Jesus, +that, as ye received of us how ye ought to walk and to please God, +even as ye do walk,--that ye abound more and more. 2 For ye know what +charge we gave you through the Lord Jesus. 3 For this is the will of +God, even your sanctification, that ye abstain from fornication; 4 +that each one of you know how to possess himself of his own vessel in +sanctification and honor, 5 not in the passion of lust, even as the +Gentiles who know not God; 6 that no man transgress, and wrong his +brother in the matter: because the Lord is an avenger in all these +things, as also we forewarned you and testified. 7 For God called us +not for uncleanness, but in sanctification. + + +EXHORTATION TO HOLINESS. + +1. This lesson is easy of interpretation. It is a general and earnest +admonition on the part of Paul, enjoining us to an increasing degree +of perfection in the doctrine we have received. This admonition, this +exhortation, is one incumbent upon an evangelical teacher to give, for +he is urging us to observe a doctrine commanded of God. He says, "For +ye know what charge [commandments] we gave you through the Lord +Jesus." Whatever Christians do, it should be willing service, not +compulsory; but when a command is given, it should be in the form of +exhortation or entreaty. Those who have received the Spirit are they +from whom obedience is due; but those not inclined to a willing +performance, we should leave to themselves. + +2. But mark you this: Paul places much value upon the gift bestowed +upon us, the gift of knowing how we are "to walk and to please God." +In the world this gift is as great as it is rare. Though the offer is +made to the whole world and publicly proclaimed, further exhortation +is indispensable, and Paul is painstaking and diligent in +administering it. The trouble is, we are in danger of becoming +indolent and negligent, forgetful and ungrateful--vices menacing and +great, and which, alas, are altogether too frequent. + +Let us look back and note to what depths of darkness, of delusion and +abomination, we had sunk when we knew not how we ought to walk, how to +please God. Alas, we have forgotten all about it; we have become +indolent and ungrateful, and are dealt with accordingly. Well does the +apostle say in the lesson for the Sunday preceding this (2 Cor 6, 1): +"And working together with him we entreat also that ye receive not the +grace of God in vain, for he saith, At an acceptable time I hearkened +unto thee, and in a day of salvation did I succor thee." + +3. In our present lesson he treats chiefly of two vices: unchastity, +which is a sin against oneself and destructive of the fruits of faith; +and fraud in business, which is a sin against the neighbor and +likewise destructive of faith and charity. Paul would have every man +keep himself chaste and free from wrong against every man, pronouncing +the wrath of God on offenses of this character. + +4. It was a fact reflecting much credit and honor on the Thessalonians +in contrast to the Corinthians and the Galatians, that they continued +upright in doctrine and true in the knowledge of the faith, though +perhaps deficient in the above-mentioned two self-evident features of +Christian life. While it is true that if sins of immorality are not +renounced God will punish, yet punishment in such cases is for the +most part temporal, these sins being less pernicious than such gross +offenses as error in faith and doctrine. + +5. Paul, however, threatens such sins with the wrath of God, lest +anyone become remiss and indolent, imagining the kingdom of Christ a +kingdom to tolerate with impunity such offenses. As Paul expresses it, +"God called us not for uncleanness, but in sanctification [holiness]." +The thought is: Unchastity does not come within the limits of +Christian liberty and privilege, nor does God treat the offender with +indulgence and impunity. No, indeed. In fact, he will more rigorously +punish this sin among Christians than among heathen. Paul tells us (1 +Cor 11, 30) that many were sickly and many had succumbed to the sleep +of death in consequence of eating and drinking unworthily. And Psalm +89, 32 testifies, "Then will I visit their transgression with the +rod." + +6. True, they who sin through infirmity, who, conscious of their +transgressions, suffer themselves to be reproved, repenting at +once--for these the kingdom of Christ has ready pity and forbearance, +commending them to acceptance and toleration (Rom 15; Gal 6, 1; 1 Cor +13, 7); but that such vices be regarded generally lawful and +normal--this will not do! Paul declares, "This is the will of God, +even your sanctification." And he speaks of "how ye ought to ... +please God." His thought is: Some consider these sins a matter of +little moment, treat them as if the wind blew them away and God rather +had pleasure in them as trivial affairs. But this is not true. While +God really bears with the fallen sinner, he would have us perceive our +errors and strive to mend our lives and to abound more and more in +righteousness. His grace is not intended to cloak our shame, nor +should the licentious abuse the kingdom of Christ as a shield for +their knavery. Paul commands (Gal 5, 13), "Use not your freedom for an +occasion to the flesh"; and Peter (1 Pet 2, 16), "As free, and not +using your freedom for a cloak of wickedness, but as bondservants of +God." + +7. Paul, following the Hebrew way of speaking, has reference to +chastity where he says "your sanctification." He terms the body "holy" +when it is chaste, chastity being, in God's sight, equivalent to +holiness. "Holiness," in the Old Testament, is a synonym for "purity." +Again, "holiness" and "purity" are regarded as the same thing in First +Corinthians 7, 14: "Else were your children unclean; but now are they +holy." + +8. The nature of the holiness and purity whereof he speaks he makes +plain himself in the words: "That ye abstain from fornication; that +each one of you know how to possess himself of his own vessel in +sanctification and honor." The apostle does not here prohibit +matrimony, but licentiousness, and unchastity outside the marriage +state. He who is careful to keep his vessel--his body--chaste, who +does not commit adultery and is not guilty of whoredom--this man +preserves his body in holiness and purity, and properly is called +chaste and holy. The same thought is borne out in the succeeding +verse: + +"Not in the passion of lust [in the lust of concupiscence], even as +the Gentiles." + +9. The Gentiles, who know not God, give themselves up to all manner of +uncleanness, or disgraceful vices, as Paul records in Romans 1, 29-31. +Not that all gentiles are guilty in that respect. Paul is not saying +what all heathen do; he merely states that with the gentiles such +conduct is apparent, and quite to be expected from people "who know +not God." Under such conditions, one allows the sin to pass +unreproved, as does Paul himself. Notwithstanding he censures them who +consent to sin of this character when knowing better, and who do not +restrain the evil-doers. Rom 1, 32. But in the case of Christians, +when any fall into such sin they are to be reproved and the sin +resisted; the offense must not be allowed to pass as with the +gentiles. In the case of the latter the lust of concupiscence holds +sway; no restraints are exercised and the reins are given to lust, so +that its nature and passion are given free expression, just as if this +were a provision of nature, when the fact is it is a pest to be +healed, a blemish to be removed. But there is none to heal and +deliver, so the gentiles decay and go to ruin through evil lust. "Lust +of concupiscence" would be, with us, "evil lust." The conclusion is +simple: + +"That no man transgress and wrong his brother in the matter." + +10. In other words, that no one take for himself what belongs to +another, or use the property of another for his own benefit, which may +be done by a variety of tricks. To "defraud in any matter" is to seek +gain at the expense of a neighbor. On this latter subject much has +been written elsewhere, particularly in the little treatise on +Merchants and Usury, showing the great extent to which extortion is +practiced and how charity is rarely observed. It is on this topic that +Paul here would fix our attention. + + + + +_Third Sunday In Lent_ + +Text: Ephesians 5, 1-9. + +1 Be ye therefore imitators of God, as beloved children; 2 and walk in +love, even as Christ also loved you, and gave himself up for us, an +offering and a sacrifice to God for an odor of a sweet smell. 3 But +fornication, and all uncleanness, or covetousness, let it not even be +named among you, as becometh saints; 4 nor filthiness, nor foolish +talking, or jesting, which are not befitting: but rather giving of +thanks. 5 For this ye know of a surety, that no fornicator, nor +unclean person, nor covetous man, who is an idolater, hath any +inheritance in the kingdom of Christ and God. 6 Let no man deceive you +with empty words: for because of these things cometh the wrath of God +upon the sons of disobedience. 7 Be not ye therefore partakers with +them; 8 for ye were once darkness, but are now light in the Lord: walk +as children of light 9 (for the fruit of the light is in all goodness +and righteousness and truth). + + +EXHORTATION TO BE IMITATORS OF GOD. + +1. This is a letter of admonition, instructing Christians, according +to the plan underlying Paul's epistles, not to become sluggish and +careless, but by their deeds to evince their faith, and honor and +proclaim the Word he has taught them; for the sake of the gentiles and +unbelievers, that these may not take offense at the doctrine of +Christ. + +2. To begin with, having shown that we were made children of God +through Christ, he admonishes us to be followers, or imitators, of the +Father, as beloved children. He employs the most endearing of +terms--"beloved children"--to persuade us by the Father's love to love +even as we are loved. But what manner of love has God manifested +toward us? It was not simply that love manifest in the fact that he +gives temporal support to us unworthy beings in common with all the +wicked on earth; that he permits his sun to rise on the just and on +the unjust and sends rain on the grateful and on the ungrateful, as +Christ mentions (Mt 5, 45) in connection with his command to be +perfect even as our Father in heaven is perfect. Not only thus did God +love us, but in a special way: he has given his Son for us. In +addition to showering upon us both temporal and eternal blessings he +has given his own self; he has completely poured out himself for us, +with all he is, with all he has, with all he does,--and we were +nothing but sinners, unworthy creatures, enemies and servants of the +devil. More than this would be beyond even his grace and power. + +He who despises such glow of love, which fills all heaven and earth +and is beyond all power to comprehend it; who does not permit this +love to kindle and incite in him love for his neighbor whether enemy +or friend--such a one is not likely ever to become godly or loving by +such measures as laws or commandments, instruction, constraint or +compulsion. + +3. "Walk in love," counsels the apostle. He would have our external +life all love. But not the world's love is to be our pattern, which +seeks only its own advantage, and loves only so long as it is the +gainer thereby; we must love even as Christ loved, who sought neither +pleasure nor gain from us but gave himself for us, not to mention the +other blessings he bestows daily--gave himself as a sacrifice and +offering to reconcile God unto ourselves, so that he should be our God +and we his children. + +Thus likewise should we give, thus should we lend, or even surrender +our goods, no matter whether friends claim them or enemies. Nor are we +to stop there; we must be ready to give our lives for both friends and +enemies, and must be occupied with no other thought than how we can +serve others, and how both our life and property can be made to +minister to them in this life, and this because we know that Christ is +ours and has given us all things. + +"To God for an odor of a sweet smell [for a sweet-smelling savor]." + +4. This expression Paul takes from the Old Testament. There the +temporal sacrifices are described as being "a sweet-smelling savor" +unto God: that is, they were acceptable and well-pleasing to him; but +not, as the Jews imagined, because of the value of the work or of the +sacrifices in themselves. For such thoughts they were chastised by the +prophets often enough. They were acceptable on the ground of the true +sacrifice which they foreshadowed and encircled. Paul's thought is +this: The sacrifices of the Old Testament have passed. Now all +sacrifices are powerless but that of Christ himself; he is the +sweet-smelling savor. This sacrifice is pleasing to God. He gladly +accepts it and would have us be confident it is an acceptable offering +in our stead. Moreover, there is no other sacrifice the Christian +Church can offer for us. The once-offered Christ alone avails. +Although, following his example, we present our bodies a sacrifice, as +taught in Romans 12, 1, yet we do not do so in behalf of ourselves or +others; that is the function of the one sacrifice alone--Christ. +Therefore, all sacrifices offered in the mistaken notion that they +avail for us, or even secure forgiveness of sin, are wicked and +unsavory. But more of this elsewhere. + + +SINS NOT TO BE NAMED AMONG CHRISTIANS. + +"But fornication, and all uncleanness, or covetousness, let it not +even be named among you, as becometh saints." + +5. In naming uncleanness in addition to fornication, the reference is +to all sensual affections in distinction from wedded love. They are +too unsavory for him to mention by name, though in Romans 1, 24 he +finds it expedient to speak of them without disguise. However, also +wedded love must be characterized by moderation among Christians. +While there is a conjugal duty to be required by necessity, it is for +the very purpose of avoiding unchastity and uncleanness. The ideal and +perfect condition, it is true, would be cohabitation with a sole view +to procreation; however, that is too high for attainment by all. + +6. Paul declares that the sin he indicates should not be named of the +Ephesians. Unquestionably, among Christians there will always be some +infirm one to fall; but we must labor diligently, correcting, amending +and restraining. We must not suffer the offense to go unchallenged, +but curtail and remedy it, lest, as remarked in the preceding lesson, +the heathen stumble, saying: "Christians tolerate such vices among +themselves; their conduct is not different from our own." An +occasional fall among Christians must be borne with so long as right +prevails in general, and such things are neither tolerated nor taught, +but reproved and amended. Paul gives the counsel (Gal 6, 1) that the +brethren restore the fallen in a spirit of meekness; and he blames the +Corinthians for not reproving them who sin. 1 Cor 5, 2. A sin, once +punished, is as if the sin did not exist; it is no longer a matter of +reproach. + +7. Likewise with covetousness: we are to understand that it is not to +be named of Christians. That is, should one be covetous, should one +defraud another or contend with him about temporal advantage, as +evidently was true of the Corinthians (1 Cor 6, 1), the offense must +not be suffered to go unreproved and uncorrected. The Gospel must be +carefully upheld and preserved among the multitude, "that our +ministration be not blamed." 2 Cor 6, 3. + +I make this point for the sake of those who, so soon as they observe +that all Christians are not perfectly holy, but will occasionally +stumble and fall, imagine there is no such thing as a Christian and +the Gospel is impotent and fruitless. Just as if to be a Christian +meant the mountain already climbed and complete, triumphant victory +over sin! The fact is, it is rather a contest, a battle. Wherever +there is a contest, or a battle, some of the combatants will flee, +some will be wounded, some will fall and some even be slain. For +warfare is not unaccompanied by disaster if it be real warfare. + +8. The writer of the epistle goes on to assign the reason why it does +not sound well to hear such things concerning Christians--because they +are saints and it behooves saints to be chaste and moderate, and to +practice and teach these virtues. Note, he calls Christians "saints," +notwithstanding that in this life they are clothed with sinful flesh +and blood. Doubtless the term is not applied in consequence of their +good works, but because of the holy blood of Christ. For Paul says (1 +Cor 6, 11): "But ye were washed, but ye were sanctified, but ye were +justified in the name of the Lord Jesus Christ, and in the Spirit of +our God." Being holy, we should manifest our holiness by our deeds. +Though we are still weak, yet we ought duly to strive to become chaste +and free from covetousness, to the glory and honor of God and the +edifying of unbelievers. + +"Nor filthiness, nor foolish talking, or jesting, which are not +befitting." + +9. "Filthiness"--scandalous talk--is unchaste language suggestive of +fornication, uncleanness and carnal sins. It is common in taverns and +generally found as accompaniment of gluttony, drunkenness and +gambling. Especially were the Greeks frivolous and adepts in this +respect, as their poets and other writers attest. What Paul refers to +in particular is the lewd conversation uttered in public without fear +and self-restraint. This will excite wicked thoughts and give rise to +serious offenses, especially with the young. As he states elsewhere (1 +Cor 15, 33), "Evil companionships [communications] corrupt good +morals." Should there be any Christians forgetful enough to so +transgress, the offense must be reproved; otherwise it will become +general and give the congregation an ill repute, as if Christians +taught and tolerated it the same as the heathen. + + +FOOLISH TALKING AND JESTING. + +10. By "foolish talking" is indicated the fables and tales and other +lore in which the Greeks particularly abound--a people who possess a +special faculty for fiction of this sort. Similar are the tales +commonly related by our women and maidens while spinning at the +distaff, also those which knaves are fond of relating. Here belong +also worldly songs which either relate lewd matters or turn upon +slippery, frivolous themes. Such are "The Priest of Kalenburg," +"Dietrich of Berne" and innumerable others. + +11. Particularly unchristian is every kind of such buffoonery in the +church when men are gathered to hear and learn the Word of God. But +the practice is common where many come together. Even where at first +things of a serious nature are discussed, men soon pass to frivolous, +wanton, foolish talk, resulting in a waste of time and the neglect of +better things. For instance, on the festival of Easter, foolish, +ridiculous stories have been introduced into the sermon to arouse the +drowsy. And at the Christmas services, the absurd pantomime of rocking +a babe, and silly declamations in rhyme, have found vogue. Similarly +the festivals commemorating the three holy kings, the passion of +Christ, Dorothy and other saints were characterized. + +12. In this category should also be classed the legends of the saints +and the confused mass of lies concerning miracles, pilgrimages, +masses, worship of saints, indulgencies, and so on, which once +dominated the pulpit. Yet these falsehoods are too gross to be called +merely foolish. They are not just frivolous lies merely destructive of +good morals, such as Paul refers to here, but they completely +overthrow faith and the Word of God, making sainthood impossible. Such +kind of jesting is altogether too serious. Those, however, who have +seen into them treat them as lies of the same frivolous and abominable +character as the fables or old women's tales mentioned by Paul 1 Tim +4, 7. But while the latter are mere human tales which nobody believes, +which no one will place reliance on, serving as mere occasion of +merriment, without becoming a source of general moral corruption, an +obstacle to improvement and a cause of cold, indolent Christianity, +the falsehoods of the pulpit are diabolical tales held as truth in all +seriousness, but a comedy for the devil and his angels. + +13. "Jesting" has reference to those conversational expedients which +pander to gaiety in the form of scandal; they are called among us +banter and badinage. Laughter, mirth and gaiety is their purpose, and +we meet with them generally in society and high life. Among the +heathen, jesting was counted a virtue, and therefore received the +title "eutrapelia" by Aristotle. But Paul calls it a vice among +Christians, who certainly may find conversational expedients of a +different kind, such as will inspire a cheerful and joyous spirit in +Christ. True, Christians are not all so pure but that some may err in +this matter; but the Christian Church does not command jesting, nor +suffer any member to abandon himself to the practice. It reproves and +prohibits it, particularly in religious assemblies, and in teaching +and preaching. For Christ says (Mt 12, 36) that at the last day men +must give account of every idle, unprofitable word they have spoken. +Christians should be a very firm, though courteous, people. Courtesy +should be coupled with seriousness, and seriousness with courtesy, +according to the pattern of the life of Christ supplied in the Gospel. + +"Which are not befitting." + +14. Paul apparently would include in the catalog all unprofitable +language of whatever name. I would call those words unprofitable which +serve not to further the faith nor to supply the wants of the body and +preserve it. We have enough else to talk about during this short +lifetime, if we desire to speak, enough that is profitable and +pleasant, if we talk only of Christ, of love and of other essential +things. The apostle mentions the giving of thanks. It should be our +daily and constant employment to praise and thank God, privately and +publicly, for the great and inexpressible treasures he has given us in +Christ. But it appears that what is needful is relegated to the rear, +while objects of indifference are brought to the fore. + +Now, mark you, if Paul will not tolerate banter and suggestive +conversation among Christians, what would he say of the shameful +backbiting which is heard whenever people meet, though but two +individuals? Yes, what would be his judgment of those who in public +preaching clinch and claw, attack and calumniate each other? + + +FRUITLESS CHRISTIANS ARE HEATHEN. + +"For this ye know of a surety, that no fornicator, nor unclean person, +nor covetous man, who is an idolater, hath any inheritance in the +kingdom of Christ and God." + +15. Hereby he declares in dry words that the man who does not exhibit +the fruits of faith is a heathen under the name of a Christian. Here +is absolute condemnation in a word. The whoremonger is a denier of the +faith; the unclean person is a denier of the faith; the covetous +individual is a denier of the faith: all are rebellious, perjured and +faithless toward God. Paul tells Timothy (1 Tim 5, 8): "But if any +provideth not for his own, and specially his own household, he hath +denied the faith, and is worse than an unbeliever." How could he utter +anything more severe, more terrifying? + +He begins, "For this ye know." In other words: Doubt not; do not find +vain comfort in the thought that this is a jest or an aspersion. A +Christian name, and association with Christians, will count for +nothing. It will profit you as little as it profits the Jews to be +Abraham's seed and disciples of Moses. Christ's words (Mt 7, 21) +concern every man: "Not every one that saith unto me, Lord, Lord, +shall enter into the kingdom of heaven." There must be performance; +faith must be manifested by works. + +16. If the great fire of divine love which he uses as his first +argument will not draw us, then may the terrible threat of hell fire +prove a sufficient incentive. In other words, if men follow not God, +walking in love and showing their faith by their deeds, let them know +they are not God's children, not heirs in his kingdom, and therefore +are unquestionably heirs of the evil one in hell. He who is unmoved by +the threats of hell fire must truly be a stick or a stone; indeed, he +must have a heart like an anvil, as Job says. + +17. The writer of the epistle passes unusually severe sentence upon +the covetous man, for he calls him an idolater, or a worshiper of a +false God. Plainly, Paul entertained special enmity against the +covetous, for in Colossians 3, 5 he defines this sin in a similar +manner. His reasoning, I judge, is this: All other sinners turn to use +what they have and make it subservient to their lusts. Fornicators and +the unclean make their bodies serve their pleasure. The haughty employ +property, art, reputation and men to secure honor to themselves. The +unhappy idolater alone is servant to his possessions; his sin is to +save, guard and preserve property. He dare not make use of it either +for himself or for others, but worships it as his god. Rather than +touch his money, he would suffer both the kingdom of God and of the +world to perish. He will not give a farthing to the support of a +preacher or a schoolmaster for the sake of advancing God's kingdom. +Because he places his confidence, his trust, in his money rather than +in the living God, whose promises concerning ample support are +abundant, his real God is his money, and to call him an idolater is +entirely just. And, in addition, he must renounce heaven! A shameful +vice, indeed! O contemptible Unbelief! what a dangerous vice art thou! + + +DECEPTION BY EMPTY WORDS. + +"Let no man deceive you with empty words." + +18. This applies to those who gloss their unchastity over, as if it +were but a trivial sin. And some have been even such vulgar teachers +as to consider no unchastity evil except adultery, and to accept it as +a normal function, like eating and drinking. The Greek philosophers +and poets were of this class. And Terence says, "It is neither a sin +nor a shame for a youth to commit fornication." To obey such doctrine +would be to know nothing of God and to live in the lust of +concupiscence, like the gentiles who know not God, of whom we heard in +the preceding lesson. All arguments of this character are vain words; +they may fascinate the reason after a fashion; yet they are vain and +futile, unable to profit their authors. + +Covetousness likewise has much false show and glitter. When one +defrauds another or seeks his own advantage to the injury of others, +his act is not at all called sin, but cleverness, economy and +sagacity, though meanwhile the poor must suffer want and even die of +hunger. Such arguments are merely the specious and blind utterances of +heathen, contrary to Christian love. + +19. But we have additional light upon this subject, showing that +because of such practices the wrath of God comes upon the unbelieving. +In First Corinthians 10, 18 are cited numerous examples of punishment +for the sin of fornication. See also Num 25. Again, because of +wantonness, covetousness and unchastity, the entire world was +destroyed by the flood. This is a severe utterance but true and +indubitable. + +"For because of these things cometh the wrath of God upon the sons of +disobedience." + +"Sons of disobedience"--in other words, they who have fallen from the +faith. Thus we see that he who does not show his faith by his deeds, +is accounted practically an infidel. In fact, he is worse than an +infidel; he is an apostate Christian, or an apostate from the faith. +Therefore comes the wrath of God upon such, even here on earth. This +is why we Germans must suffer so much famine, pestilence, war and +bloodshed to come upon us. + +20. Among these idle chatterers and misleading teachers the sluggards +and drones should beware of being classified, who, with better light +than the heathen, know full well that covetousness and unchastity are +sin. While they teach nothing to controvert this, they notwithstanding +trust for salvation in a faith barren of works, on the ground that +works cannot effect salvation. They know full well that a faith barren +of works is nothing, is a false faith; that fruit and good works must +follow a genuine faith of necessity. Nevertheless they go on in carnal +security, without fear of the wrath and judgment of God, who wants the +old Adam to be crucified, and to find good fruit on good trees. + +It is possible that St. Paul does not refer in this passage to those +who, like the heathen, teach and maintain by specious arguments that +unchastity is no sin; nevertheless there is reason to apprehend that +the reward of the heathen will be meted out to them likewise; for they +live like the heathen, being strangers to both chastity and kindness. +And our apprehension is so much more justified because they have a +better knowledge of the wrong they commit. This is Paul's standpoint +when he asks (Rom 2, 3): "And reckonest thou this, O man, who judgest +them that practice such things, and doest the same, that thou shalt +escape the judgment of God?" "After thy hardness and impenitent +heart," he adds, thou "treasurest up for thyself wrath." + +"Be not ye therefore partakers with them; for ye were once darkness, +but are now light in the Lord." + +21. Peter similarly counsels (1 Pet 4, 3) to let the time past of our +lives suffice us to have wrought the will of the gentiles, and no +longer be partakers with them, but live the rest of our time to the +will of God. While we were gentiles we knew not that all those things +were sin, because of the darkness of unbelief, which prevented our +knowing God. But now we have become a light in the Lord. That is, we +have been so amply enlightened through Christ that we not only know +God and what he desires, and understand what sin and wrong are, but we +are also able to light others, to teach them what we know. Paul +commends the Philippians for being a light in the world, among an evil +and untoward generation. Phil 2, 15. And, similarly, when we were +gentiles we not only were darkened, not only were ignorant and went +astray, but we were darkness itself, leading others into the same +condition by our words and deeds. We have reason, then, to be thankful +unto him who has called us out of darkness into his marvelous light (1 +Pet 2, 9), and to "walk as children of light." + +"For the fruit of the light [Spirit] is in all goodness and +righteousness and truth." + +22. Since Paul is speaking of light, it would have been more to the +point had he said "fruit of the light," in accordance with the Latin +version, than "fruit of the Spirit," the Greek rendering. And who +knows but it may, in the Greek, have been altered to harmonize with +Galatians 5, 22, where Paul speaks of the "fruit of the Spirit"? It +matters little, however; evidently "Spirit" and "light" are synonymous +in this place. + +"Goodness" is the fruit of light, or of the Spirit, as opposed to +covetousness. The Christian is to be good; that is, useful, gladly +working his neighbor's good. "Righteousness," as fruit of the Spirit +among men--for the Spirit also is righteous before God--is opposed to +covetousness. The Christian must not take another's possessions by +force, trickery or fraud, but must give to each his due, his own, even +to the heathen authorities. See Rom 13, 1. "Truth" is the fruit of the +Spirit as opposed to hypocrisy and lies. A Christian is not only to be +truthful in word, but honest in life. He should not bear the name +without the works; he cannot be a Christian and yet live a heathenish +life, a life of unchastity, covetousness and other vices. + + + + +_Fourth Sunday In Lent_ + +Text: Galatians 4, 21-31. + +21 Tell me, ye that desire to be under the law, do ye not hear the +law? 22 For it is written, that Abraham had two sons, one by the +handmaid, and one by the freewomen. 23 Howbeit the son by the handmaid +is born after the flesh; but the son by the freewoman is born through +promise. 24 Which things contain an allegory: for these women are two +covenants; one from mount Sinai, bearing children unto bondage, which +is Hagar. 25 Now this Hagar is mount Sinai in Arabia, and answereth to +the Jerusalem that now is: for she is in bondage with her children. 26 +But the Jerusalem that is above is free, which is our mother. 27 For +it is written, + + Rejoice, thou barren that bearest not; + Break forth and cry, thou that travailest not: + For more are the children of the desolate than of her that hath the + husband. + +28 Now we, brethren, as Isaac was, are children of promise. 29 But as +then he that was born after the flesh persecuted him that was born +after the Spirit, so also it is now. 30 Howbeit what saith the +scripture? Cast out the handmaid and her son; for the son of the +handmaid shall not inherit with the son of the freewoman. 31 +Wherefore, brethren, we are not children of a handmaid, but of the +freewoman. + + +THE CHILDREN OF PROMISE. + +This lesson is amply expounded in my commentary on the Epistle to the +Galatians. It is unnecessary to repeat the exposition here, for it may +be found and read there. He who desires further information on the +subject may read the postils on the epistle lesson for the Sunday +after Christmas and that for New Year's Day. There he will find all +information. Thus will be obviated the necessity of repeating the +discourse in various places. + + + + +_Fifth Sunday In Lent_ + +Text: Hebrews 9, 11-15. + +11 But Christ having come a high priest of the good things to come, +through the greater and more perfect tabernacle, not made with hands, +that is to say, not of this creation, 12 nor yet through the blood of +goats and calves, but through his own blood, entered in once for all +into the holy place, having obtained eternal redemption. 13 For if the +blood of goats and bulls, and the ashes of a heifer sprinkling them +that have been defiled, sanctify unto the cleanness of the flesh: 14 +how much more shall the blood of Christ, who through the eternal +Spirit offered himself without blemish unto God, cleanse your +conscience from dead works to serve the living God? 15 And for this +cause he is the mediator of a new covenant, that a death having taken +place for the redemption of the transgressions that were under the +first covenant, they that have been called may receive the promise of +the eternal inheritance. + + +CHRIST OUR GREAT HIGH PRIEST. + +1. An understanding of practically all of the Epistle to the Hebrews +is necessary before we can hope to make this text clear to ourselves. +Briefly, the epistle treats of a two-fold priesthood. The former +priesthood was a material one, with material adornment, tabernacle, +sacrifices and with pardon couched in ritual; material were all its +appointments. The new order is a spiritual priesthood, with spiritual +adornments, spiritual tabernacle and sacrifices--spiritual in all that +pertains to it. Christ, in the exercise of his priestly office, in the +sacrifice on the cross, was not adorned with silk and gold and +precious stones, but with divine love, wisdom, patience, obedience and +all virtues. His adornment was apparent to none but God and possessors +of the Spirit, for it was spiritual. + +2. Christ sacrificed not goats nor calves nor birds; not bread; not +blood nor flesh, as did Aaron and his posterity: he offered his own +body and blood, and the manner of the sacrifice was spiritual; for it +took place through the Holy Spirit, as here stated. Though the body +and blood of Christ were visible the same as any other material +object, the fact that he offered them as a sacrifice was not apparent. +It was not a visible sacrifice, as in the case of offerings at the +hands of Aaron. Then the goat or calf, the flesh and blood, were +material sacrifices visibly offered, and recognized as sacrifices. But +Christ offered himself in the heart before God. His sacrifice was +perceptible to no mortal. Therefore, his bodily flesh and blood +becomes a spiritual sacrifice. Similarly, we Christians, the posterity +of Christ our Aaron, offer up our own bodies. Rom 12, 1. And our +offering is likewise a spiritual sacrifice, or, as Paul has it, a +"reasonable service"; for we make it in spirit, and it is beheld of +God alone. + +3. Again, in the new order, the tabernacle or house is spiritual; for +it is heaven, or the presence of God. Christ hung upon a cross; he was +not offered in a temple. He was offered before the eyes of God, and +there he still abides. The cross is an altar in a spiritual sense. The +material cross was indeed visible, but none knew it as Christ's altar. +Again, his prayer, his sprinkled blood, his burnt incense, were all +spiritual, for it was all wrought through his spirit. + +4. Accordingly, the fruit and blessing of his office and sacrifice, +the forgiveness of our sins and our justification, are likewise +spiritual. In the Old Covenant, the priest with his sacrifices and +sprinklings of blood effected merely as it were an external +absolution, or pardon, corresponding to the childhood stage of the +people. The recipient was permitted to move publicly among the people; +he was externally holy and as one restored from excommunication. He +who failed to obtain absolution from the priest was unholy, being +denied membership in the congregation and enjoyment of its privileges; +in all respects he was separated like those in the ban today. + +5. But such absolution rendered no one inwardly holy and just before +God. Something beyond that was necessary to secure true forgiveness. +It was the same principle which governs church discipline today. He +who has received no more than the remission, or absolution, of the +ecclesiastical judge will surely remain forever out of heaven. On the +other hand, he who is in the ban of the Church is hellward bound only +when the sentence is confirmed at a higher tribunal. I can make no +better comparison than to say that it was the same in the old Jewish +priesthood as now in the Papal priesthood, which, with its loosing and +binding, can prohibit or permit only external communion among +Christians. It is true, God required such measures in the time of the +Jewish dispensation, that he might restrain by fear; just as now he +sanctions church discipline when rightly employed, in order to punish +and restrain the evil-doer, though it has no power in itself to raise +people to holiness or to push them into wickedness. + +6. But with the priesthood of Christ is true spiritual remission, +sanctification and absolution. These avail before God--God grant that +it be true of us--whether we be outwardly excommunicated, or holy, or +not. Christ's blood has obtained for us pardon forever acceptable with +God. God will forgive our sins for the sake of that blood so long as +its power shall last and its intercession for grace in our behalf, +which is forever. Therefore, we are forever holy and blessed before +God. This is the substance of the text. Now that we shall find it easy +to understand, we will briefly consider it. + +"But Christ having come a high priest of the good things to come." + +7. The adornment of Aaron and his descendants, the high priests, was +of a material nature, and they obtained for the people a merely formal +remission of sins, performing their office in a perishable temple, or +tabernacle. It was evident to men that their absolution and +sanctification before the congregation was a temporal blessing +confined to the present. But when Christ came upon the cross no one +beheld him as he went before God in the Holy Spirit, adorned with +every grace and virtue, a true High Priest. The blessings wrought by +him are not temporal--a merely formal pardon--but the "blessings to +come"; namely, blessings which are spiritual and eternal. Paul speaks +of them as blessings to come, not that we are to await the life to +come before we can have forgiveness and all the blessings of divine +grace, but because now we possess them only in faith. They are as yet +hidden, to be revealed in the future life. Again, the blessings we +have in Christ were, from the standpoint of the Old Testament +priesthood, blessings to come. + +"Through the greater and more perfect tabernacle, not made with hands, +that is to say, not of this creation." + +8. The apostle does not name the tabernacle he mentions; nor can he, +so strange its nature! It exists only in the sight of God, and is ours +in faith, to be revealed hereafter. It is not made with hands, like +the Jewish tabernacle; in other words, not of "this building." The old +tabernacle, like all buildings of its nature, necessarily was made of +wood and other temporal materials created by God. God says in Isaiah +66, 1-2: "What manner of house will ye build unto me?... For all these +things hath my hand made, and so all these things came to be." But +that greater tabernacle has not yet form; it is not yet finished. God +is building it and he shall reveal it. Christ's words are (Jn 14, 3), +"And if I go and prepare a place for you." + +"Nor yet through the blood of goats and calves, but through his own +blood, entered in once for all into the holy place, having obtained +eternal redemption." + +9. According to Leviticus 16, the high priest must once a year enter +into the holy place with the blood of rams and other offerings, and +with these make formal reconciliation for the people. This ceremony +typified that Christ, the true Priest, should once die for us, to +obtain for us the true atonement. But the former sacrifice, having to +be repeated every year, was but a temporary and imperfect atonement; +it did not eternally suffice, as does the atonement of Christ. For +though we fall and sin repeatedly, we have confidence that the blood +of Christ does not fall, or sin; it remains steadfast before God, and +the expiation is perpetual and eternal. Under its sway grace is +perpetually renewed, without work or merit on our part, provided we do +not stand aloof in unbelief. + +"For if the blood of goats and bulls, and the ashes of a heifer," etc. + +10. Concerning the water of separation and the ashes of the red +heifer, read Numbers 19; and concerning the blood of bulls and goats, +Leviticus 16, 14-15. According to Paul, these were formal and temporal +purifications, as I stated above. But Christ, in God's sight, purifies +the conscience of dead works; that is, of sins meriting death, and of +works performed in sin and therefore dead. Christ purifies from these, +that we may serve the living God by living works. + +"And for this cause he is the mediator of a new covenant [testament]," +etc. + +11. Under the old law, which provided only for formal, or ritualistic, +pardon, and restored to human fellowship, sin and transgressions +remained, burdening the conscience. It--the old law--did not benefit +the soul at all, inasmuch as God did not institute it to purify and +safeguard the conscience, nor to bestow the Spirit. It existed merely +for the purpose of outward discipline, restraint and correction. So +Paul teaches that under the Old Testament dispensation man's +transgressions remained, but now Christ is our Mediator through his +blood; by it our conscience is freed from sin in the sight of God, +inasmuch as God promises the Spirit through the blood of Christ. All, +however, do not receive him. Only those called to be heirs eternal, +the elect, receive the Spirit. + +12. We find, then, in this excellent lesson, the comforting doctrine +taught that Christ is he whom we should know as the Priest and Bishop +of our souls; that no sin is forgiven, nor the Holy Spirit given, by +reason of works or merit on our part, but alone through the blood of +Christ, and that to those for whom God has ordained it. This matter +has been sufficiently set forth in the various postils. + + + + +_Palm Sunday_ + +Text: Philippians 2, 5-11. + +5 Have this mind in you, which was also in Christ Jesus: 6 who, +existing in the form of God, counted not the being on an equality with +God a thing to be grasped, 7 but emptied himself, taking the form of a +servant, being made in the likeness of men; 8 and being found in +fashion as a man, he humbled himself, becoming obedient even unto +death, yea, the death of the cross. 9 Wherefore also God highly +exalted him, and gave unto him the name which is above every name; 10 +that in the name of Jesus every knee should bow, of things in heaven +and things on earth and things under the earth, 11 and that every +tongue should confess that Jesus Christ is Lord, to the glory of God +the Father. + + +CHRIST AN EXAMPLE OF LOVE. + +1. Here Paul again presents to us as a powerful example of the +celestial and eternal fire, the love of Christ, for the purpose of +persuading us to exercise a loving concern for one another. The +apostle employs fine words and precious admonitions, having perceived +the indolence and negligence displayed by Christians in this matter of +loving. For this the flesh is responsible. The flesh continually +resists the willing spirit, seeking its own interest and causing sects +and factions. Although a sermon on this same text went forth in my +name a few years ago, entitled "The Twofold Righteousness," the text +was not exhausted; therefore we will now examine it word by word. + +"Have this mind in you, which was also in Christ Jesus." + +2. You are Christians; you have Christ, and in him and through him all +fullness of comfort for time and eternity: therefore nothing should +appeal to your thought, your judgment, your pleasure, but that which +was in the mind of Christ concerning you as the source of your +welfare. For his motive throughout was not his own advantage; +everything he did was done for your sake and in your interest. Let men +therefore, in accord with his example, work every good thing for one +another's benefit. + +"Who, existing in the form of God, counted not the being on an +equality with God a thing to be grasped, but emptied himself, taking +the form of a servant." + +["Who, being in the form of God, thought it not robbery to be equal +with God; but made himself of no reputation, and took upon him the +form of a servant."] + +3. If Christ, who was true God by nature, has humbled himself to +become servant of all, how much more should such action befit us who +are of no worth, and are by nature children of sin, death and the +devil! Were we similarly to humble ourselves, and even to go beyond +Christ in humility--a thing, however, impossible--we should do nothing +extraordinary. Our humility would still reek of sin in comparison with +his. Suppose Christ to humble himself in the least degree--but a +hair's breadth, so to speak--below the most exalted angels; and +suppose we were to humble ourselves to a position a thousand times +more abased than that of the devils in hell; yet our humility would +not compare in the least with that of Christ. For he is an infinite +blessing--God himself--and we are but miserable creatures whose +existence and life are not for one moment secure. + +4. What terrible judgment must come upon those who fail to imitate the +ineffable example of Christ; who do not humble themselves below their +neighbors and serve them, but rather exalt themselves above them! +Indeed, the example of Christ may well terrify the exalted, and those +high in authority; and still more the self-exalted. Who would not +shrink from occupying the uppermost seat and from lording it over +others when he sees the Son of God humble and eliminate himself? + +5. The phrase "form of God" does not receive the same interpretation +from all. Some understand Paul to refer to the divine essence and +nature in Christ; meaning that Christ, though true God, humbled +himself. While Christ is indeed true God, Paul is not speaking here of +his divine essence, which is concealed. The word he uses--"morphe," or +"forma"--he employs again where he tells of Christ taking upon himself +the form of a servant. "Form of a servant" certainly cannot signify +"essence of a real servant"--possessing by nature the qualities of a +servant. For Christ is not our servant by nature; he has become our +servant from good will and favor toward us. For the same reason +"divine form" cannot properly mean "divine essence"; for divine +essence is not visible, while the divine form was truly seen. Very +well; then let us use the vernacular, and thus make the apostle's +meaning clear. + +6. "Form of God," then, means the assumption of a divine attitude and +bearing, or the manifestation of divinity in port and presence; and +this not privately, but before others, who witness such form and +bearing. To speak in the clearest possible manner: Divine bearing and +attitude are in evidence when one manifests in word and deed that +which pertains peculiarly to God and suggests divinity. Accordingly, +"the form of a servant" implies the assumption of the attitude and +bearing of a servant in relation to others. It might be better to +render "Morphe tu dulu," by "the bearing of a servant," that means, +manners of such character that whoever sees the person must take him +for a servant. This should make it clear that the passage in question +does not refer to the manifestation of divinity or servility as such, +but to the characteristics and the expression of the same. For, as +previously stated, the essence is concealed, but its manifestation is +public. The essence implies a condition, while its expression implies +action. + +7. As regards these forms, or manifestations, a threefold aspect is +suggested by the words of Paul. The essence may exist without the +manifestation; there may be a manifestation without the corresponding +essence; and finally, we may find the essence together with its proper +manifestation. For instance, when God conceals himself and gives no +indication of his presence, there is divinity, albeit not manifest. +This is the case when he is grieved and withdraws his grace. On the +other hand, when he discloses his grace, there is both the essence and +its manifestation. But the third aspect is inconceivable for God, +namely, a manifestation of divinity without the essence. This is +rather a trick of the devil and his servants, who usurp the place of +God and act as God, though they are anything but divine. An +illustration of this we find in Ezekiel 28, 2, where the king of Tyre +is recorded as representing his heart, which was certainly decidedly +human, as that of a god. + +8. Similarly, the form, or bearing, of a servant may be considered +from a threefold aspect. One may be a servant and not deport himself +as such, but as a lord, or as God; as in the instance just mentioned. +Of such a one Solomon speaks (Prov 29, 21), saying: "He that +delicately bringeth up his servant from a child shall have him become +a son at the last." Such are all the children of Adam. We who are +rightly God's servants would be God himself. This is what the devil +taught Eve when he said, "Ye shall be as God." Gen 3, 5. Again, one +may be a servant and conduct himself as one, as all just and faithful +servants behave before the world; and as all true Christians conduct +themselves in God's sight, being subject to him and serving all men. +Thirdly, one may be not a servant and yet behave as one. For instance, +a king might minister to his servants before the world. Before God, +however, all men being servants, this situation is impossible with +men; no one has so done but Christ. He says at the supper (Jn 13, +13-14): "Ye call me, Teacher, and, Lord: and ye say well; for so I +am," and yet I am among you as a servant. And in another place (Mt 20, +28), "The Son of man came not to be ministered unto, but to minister." + +9. From these explanations Paul's meaning must have become clear. His +thought is: Christ was in the form of God; that is, both the essence +and the bearing of Deity were his. He did not assume the divine form +as he did that of a servant. He was, I repeat it; he was in the form +of God. The little word "was" expresses that divinity was his both in +essence and form. The meaning is: Many assume and display an +appearance of divinity, but are not themselves actually divine; the +devil, for instance, and Antichrist and Adam's children. This is +sacrilege--the assumption of divinity by an act of robbery. See Rom 2, +22. Though the offender does not look upon such conduct as robbery, it +is none the less robbing divine honor, and is so regarded by God and +angels and saints, and even by his own conscience. But Christ, who had +not come by divinity through arrogating it to himself, but was divine +by nature according to his very essence, did not deem his divinity a +thing he had grasped; nor could he, knowing divinity to be his very +birthright, and holding it as his own natural possession from +eternity. + +10. So Paul's words commend Christ's essential divinity and his love +toward us, and at the same time correct all who falsely assume a +divine form. Such are we all so long as we are the devil's members. +The thought is: The devil's members all would be God, would rob the +divinity they do not possess; and they must admit their action to be +robbery, for conscience testifies, indeed must testify, that they are +not God. Though they may despise the testimony of conscience and fail +to heed it, yet the testimony stands, steadfastly maintaining the act +as not right--as a malicious robbery. + +But the one man, Christ, who did not assume the divine form but was in +it by right and had a claim upon it from eternity; who did not and +could not hold it robbery to be equal with God; this man humbled +himself, taking upon him the form of a servant--not his rightful +form--that he by the power of his winning example, might induce them +to assume the bearing of servants who possessed the form and character +of servants, but who, refusing to own them, appropriated the +appearance of divinity upon which they had no claim, since the essence +of divinity was forever beyond them. + +11. That some fail to understand readily this great text, is due to +the fact that they do not accept Paul's words as spoken, but +substitute their own ideas of what he should have said, namely: Christ +was born true God and did not rob divinity, etc. The expression "who, +existing in the form of God" sounds, in the Greek and Latin, almost as +if Christ had merely borne himself as God, unless particular regard be +given to the words "existing in," which Paul contrasts with the phrase +"took upon him." Christ took upon himself the form of a servant, it is +true, but in that form was no real servant. Just so, while dispensing +with a divine appearance, behind the appearance chosen was God. And we +likewise take upon ourselves the divine form, but in the form we are +not divine; and we spurn the form of servants, though that is what we +are irrespective of appearance. Christ disrobes himself of the divine +form wherein he existed, to assume that of a servant, which did not +express his essential character; but we lay aside the servant form of +our real being and take upon ourselves, or arrogate to ourselves, the +form of God to which we are not fitted by what we are in reality. + +12. They are startled by this expression also: "Christ thought it not +robbery to be equal with God." Now, at first sight these words do not +seem to refer solely to Christ, since even the devil and his own, who +continually aspire to equality with God, do not think their action +robbery in spite of the testimony of their conscience to the contrary. +But with Paul the little word "think," or "regard," possesses a +powerful significance, having the force of "perfect assurance." +Similarly he says (Rom 3, 28), "We reckon therefore that a man is +justified by faith apart from the works of the law"; and (1 Cor 7, +40), "I think [deem] that I also have the spirit of God." But the +wicked cannot boast it no robbery when they dare take upon themselves +the form of God; for they know, they are satisfied in themselves, that +they are not God. Christ, however, did not, nor could he, think +himself not equal to God; in other words, he was confident of his +equality with God, and knew he had not stolen the honor. + +Paul's words are chosen, not as an apology for Christ, but as a severe +rebuke for those who arrogate to themselves the form of God against +the protest of conscience that it is not their own but stolen. The +apostle would show how infinitely Christ differs from them, and that +the divine form they would take by theft is Christ's by right. + +13. Paul does not use this expression, however, when he refers to +Christ's assumption of the servant form which is his, not by nature, +but by assumption. The words produce the impression that Christ took +by force something not his own. Paul should be expected to say: "He +held it not robbery to assume the form of a servant." Why should he +rather have chosen that form of expression in the first instance, +since Christ did not assume the divine form, but possessed it as his +very own--yes, laid it aside and assumed a form foreign to his nature? +The substance of the matter is that he who becomes a servant does not +and cannot assume anything, but only gives, giving even himself. Hence +there is no warrant here to speak of robbery or of a disposition to +look upon the matter in this light. + +On the other hand, assumption of the divine form necessarily involves +taking, and altogether precludes giving. Hence there is warrant to +speak of robbery in this connection, and of men who so view it. But +this charge cannot be brought against Christ. He does not render +himself guilty of robbery, nor does he so view his relation, as all +others must do. Divinity is his by right, and so is its appropriate +form a birthright. + +14. Thus, it seems to me, this text very clearly teaches that to have +divine form is simply to assume in regard to others, in word and deed, +the bearing of God and Lord; and that Christ meets this test in the +miraculous signs and life-giving words, as the Gospels contend. He +does not rank with the saints who lack the divine essence; he has, in +addition to divine form, the divine essence and nature. On the other +hand, the servant, or servile, form implies acting toward others, in +word and deed, like a servant. Thus Christ did when he served the +disciples and gave himself for us. But he served not as the saints, +who are servants by nature. Service was, with him, something assumed +for our benefit and as an example for us to follow, teaching us to act +in like manner toward others, to disrobe ourselves of the appearance +of divinity as he did, as we shall see. + +15. Unquestionably, then, Paul proclaims Christ true God. Had he been +mere man, what would have been the occasion for saying that he became +like a man and was found in the fashion of other men? and that he +assumed the form of a servant though he was in form divine? Where +would be the sense in my saying to you, "You are like a man, are made +in the fashion of a man, and take upon yourself the form of a +servant"? You would think I was mocking you, and might appropriately +reply: "I am glad you regard me as a man; I was wondering if I were an +ox or a wolf. Are you mad or foolish?" Would not that be the natural +rejoinder to such a foolish statement? Now, Paul not being foolish, +nor being guilty of foolish speech, there truly must have been +something exalted and divine about Christ. For when the apostle +declares that he was made like unto other men, though the fact of his +being human is undisputed, he simply means that the man Christ was +God, and could, even in his humanity, have borne himself as divine. +But this is precisely what he did not do; he refrained: he disrobed +himself of his divinity and bore himself as a mere man like others. + +16. What follows concerning Christ, now that we understand the meaning +of "form of God" and "form of a servant," is surely plain. In fact, +Paul himself tells us what he means by "form of a servant." First: He +makes the explanation that Christ disrobed, or divested himself; that +is, appeared to lay aside his divinity in that he divested himself of +its benefit and glory. Not that he did, or could, divest himself of +his divine nature; but that he laid aside the form of divine +majesty--did not act as the God he truly was. Nor did he divest +himself of the divine form to the extent of making it unfelt and +invisible; in that case there would have been no divine form left. He +simply did not affect a divine appearance and dazzle us by its +splendor; rather he served us with that divinity. He performed +miracles. And during his suffering on the cross he, with divine power, +gave to the murderer the promise of Paradise. Lk 23, 43. And in the +garden, similarly, he repelled the multitude by a word. Jn 18, 6. + +Hence Paul does not say that Christ was divested by some outside +power; he says Christ "made himself" of no repute. Just so the wise +man does not in a literal way lay aside wisdom and the appearance of +wisdom, but discards them for the purpose of serving the simple-minded +who might fittingly serve him. Such man makes himself of no reputation +when he divests himself of his wisdom and the appearance of wisdom. + +17. Second: Christ assumed the form of a servant, even while remaining +God and having the form of God; he was God, and his divine words and +works were spoken and wrought for our benefit. As a servant, he served +us with these. He did not require us to serve him in compensation for +them, as in the capacity of a Lord he had a just right to do. He +sought not honor or profit thereby, but our benefit and salvation. It +was a willing service and gratuitously performed, for the good of men. +It was a service unspeakably great, because of the ineffable greatness +of the minister and servant--God eternal, whom all angels and +creatures serve. He who is not by this example heartily constrained to +serve his fellows, is justly condemned. He is harder than stone, +darker than hell and utterly without excuse. + +18. Third: "Being made in the likeness of men." Born of Mary, Christ's +nature became human. But even in that humanity he might have exalted +himself above all men and served none. But he forbore and became as +other men. And by "likeness of men" we must understand just ordinary +humanity without special privilege whatever. Now, without special +privilege there is no disparity among men. Understand, then, Paul says +in effect: Christ was made as any other man who has neither riches, +honor, power nor advantage above his fellows; for many inherit power, +honor and property by birth. So lowly did Christ become, and with such +humility did he conduct himself, that no mortal is too lowly to be his +equal, even servants and the poor. At the same time, Christ was sound, +without bodily infirmities, as man in his natural condition might be +expected to be. + +19. Fourth: "And being found in fashion as a man." That is, he +followed the customs and habits of men, eating and drinking, sleeping +and waking, walking and standing, hungering and thirsting, enduring +cold and heat, knowing labor and weariness, needing clothing and +shelter, feeling the necessity of prayer, and having the same +experience as any other man in his relation to God and the world. He +had power to avoid these conditions; as God he might have demeaned and +borne himself quite differently. But in becoming man, as above stated, +he fared as a human being, and he accepted the necessities of ordinary +mortals while all the time he manifested the divine form which +expressed his true self. + +20. Fifth: "He humbled himself," or debased himself. In addition to +manifesting his servant form in becoming man and faring as an ordinary +human being, he went farther and made himself lower than any man. He +abased himself to serve all men with the supreme service--the gift of +his life in our behalf. + +21. Sixth: He not only made himself subject to men, but also to sin, +death and the devil, and bore it all for us. He accepted the most +ignominious death, the death on the cross, dying not as a man but as a +worm (Ps 22, 6); yes, as an arch-knave, a knave above all knaves, in +that he lost even what favor, recognition and honor were due to the +assumed servant form in which he had revealed himself, and perished +altogether. + +22. Seventh: All this Christ surely did not do because we were worthy +of it. Who could be worthy such service from such a one? Obedience to +the Father moved him. Here Paul with one word unlocks heaven and +permits us to look into the unfathomable abyss of divine majesty and +to behold the ineffable love of the Fatherly heart toward us--his +gracious will for us. He shows us how from eternity it has been God's +pleasure that Christ, the glorious one who has wrought all this, +should do it for us. What human heart would not melt at the +joy-inspiring thought? Who would not love, praise and thank God and in +return for his goodness, not only be ready to serve the world, but +gladly to embrace the extremity of humility? Who would not so do when +he is aware that God himself has such precious regard for him, and +points to the obedience of his Son as the pouring out and evidence of +his Fatherly will. Oh, the significance of the words Paul here uses! +such words as he uses in no other place! He must certainly have burned +with joy and cheer. To gain such a glimpse of God--surely this must be +coming to the Father through Christ. Here is truly illustrated the +truth that no one comes to Christ except the Father draw him; and with +what power, what delicious sweetness, the Father allures! How many are +the preachers of the faith who imagine they know it all, when they +have received not even an odor or taste of these things! How soon are +they become masters who have never been disciples! Not having tasted +God's love, they cannot impart it; hence they remain unprofitable +babblers. + +"Wherefore also God highly exalted him." + +23. As Christ was cast to the lowest depths and subjected to all +devils, in obeying God and serving us, so has God exalted him Lord +over all angels and creatures, and over death and hell. Christ now has +completely divested himself of the servant form--laid it aside. +Henceforth he exists in the divine form, glorified, proclaimed, +confessed, honored and recognized as God. + +While it is not wholly apparent to us that "all things are put in +subjection" to Christ, as Paul says (1 Cor 15, 27), the trouble is +merely with our perception of the fact. It is true that Christ is thus +exalted in person and seated on high in the fullness of power and +might, executing everywhere his will; though few believe the order of +events is for the sake of Christ. Freely the events order themselves, +and the Lord sits enthroned free from all restrictions. But our eyes +are as yet blinded. We do not perceive him there nor recognize that +all things obey his will. The last day, however, will reveal it. Then +we shall comprehend present mysteries; how Christ laid aside his +divine form, was made man, and so on; how he also laid aside the form +of a servant and resumed the divine likeness; how as God he appeared +in glory; and how he is now Lord of life and death, and the King of +Glory. + +This must suffice on the text. For how we, too, should come down from +our eminence and serve others has been sufficiently treated of in +other postils. Remember, God desires us to serve one another with +body, property, honor, spirit and soul, even as his Son served us. + + + + +SUMMER PART + + + + +_Easter Sunday_ + +Text: First Corinthians 5, 6-8. + +6 Your glorying is not good. Know ye not that a little leaven +leaveneth the whole lump? 7 Purge out the old leaven, that ye may be a +new lump, even as ye are unleavened. For our passover also hath been +sacrificed, even Christ: 8 wherefore let us keep the feast, not with +old leaven, neither with the leaven of malice and wickedness, but with +the unleavened bread of sincerity and truth. + + +EXHORTATION TO WALK AS CHRISTIANS.[1] + +[Footnote 1: This and all the following sermons on the Epistle Texts +were first printed in 1540 and 1543 and included in the Epistle +Postil.] + +1. When God was about to lead the Israelites out of Egypt, he +commanded, shortly before their departure, that they should eat the +Passover the night they started; and as a perpetual memorial of their +redemption, they were annually, on the recurrence of the season, to +celebrate the feast of Easter for seven days. A specially urgent +feature of the command was that on the first evening of the feast they +must put out of their houses all leaven and leavened bread, and during +the seven days eat none but the unleavened bread, or cakes. Hence the +evangelists speak of the feast as the Feast (or Days) of Unleavened +Bread. Mk 14, 1; Lk 22, 1. + +2. Paul, in this lesson, explains the figure in brief but beautiful +and expressive words. He is prompted to introduce the subject by the +fact that in the preceding verses of this chapter he has been +reproving the Corinthians for their disposition to boast of the Gospel +and of Christ while abusing such liberty unto unchastity and other +sins. He admonishes them that, possessing the Gospel and having become +Christians, they ought, as becomes Christians, to live according to +the Gospel, avoiding everything not consistent with the faith and with +Christian character--everything not befitting them as new creatures. + +3. So the apostle uses the figure of the Paschal lamb and unleavened +bread requisite at the Jews' Feast of the Passover, in his effort to +point the Corinthians to the true character and purpose of the New +Testament made with us in the kingdom of Christ. He explains what is +the true Paschal Lamb and what the unleavened bread, and how to +observe the real Passover, wherein all must be new and spiritual. In +the joy and wealth of his mind he presents this analogy to remind them +that they are Christians and to consider what that means. + +His meaning is: Being Christians and God's true people, and called +upon to observe a Passover, you must go about it in the right way, +putting away from you all remaining leaven until it shall have been +purged out utterly. + +What Paul means by "leaven" is told later in his phrase "neither with +the leaven of malice and wickedness"; he means whatever is evil and +wicked. Everything foreign to Christianity in both doctrine, or faith, +and life, is "leaven." From all this Paul would have Christians purge +themselves with the same thoroughness with which the leaven was to be +put away from their Easter according to the law. And, holding to the +figure, he would have us observe our Passover in the use of the sweet +bread, which, in distinction from the leaven, signifies sincerity and +truth, or a nature and life completely new. + +4. The text, then, is but an admonition to upright Christian works, +directed to those who have heard the Gospel and learned to know +Christ. This is what Paul figuratively calls partaking of the true +unleavened bread--or wafers, or cakes. We Germans have borrowed our +word "cakes" from the phraseology of the Jewish Church, abbreviating +"oblaten," wafers, into "fladen," or cakes. How else should we +gentiles get the idea of cakes on Easter, when at our Passover we, by +faith, eat the Paschal Lamb, Christ? We are admonished to partake of +the true unleavened bread, that life and conduct may accord with faith +in Christ, whom we have learned to know. Paul's admonition begins: + +"Know ye not that a little leaven leaveneth the whole lump?" + +5. This by way of introducing the succeeding admonitions. Leaven is a +common figure with the apostle, one he uses frequently, almost +proverbially; employing it, too, in his epistle to the Galatians (ch. +5, 9). Christ, also, gives us a Scripture parable of the leaven. Mt +13, 33. It is the nature of leaven that a small quantity mixed with a +lump of dough will pervade and fill the whole lump until its own acid +nature has been imparted to it. This Paul makes a figure of spiritual +things as regards both doctrine and life. + +6. In Galatians 5, 9 he makes it more especially typify false +doctrine. For it is just as true that the introduction of an error in +an article of faith will soon work injury to the whole and result in +the loss of Christ. Thus it was with the Galatians. The one thing +insisted upon by the false apostles was circumcision, though they +fully intended to preach the Gospel of Christ. Such innovation will +pursue its course with destructive sweep until even the uncontaminated +part becomes worthless; the once pure mass is wholly corrupted. The +apostle writes to the Galatians (ch. 5, 2): "Behold, I Paul say unto +you, that, if ye receive circumcision, Christ will profit you +nothing." Again (verse 4), "Ye are severed from Christ--ye are fallen +away from grace." + +But in this text he has reference more particularly to an erroneous +idea concerning life and conduct. In this instance it is likewise true +that, once the flesh be allowed any license, and liberty be abused, +and that under the name of the Gospel, there is introduced a leaven +which will speedily corrupt faith and conscience, and continue its +work until Christ and the Gospel are lost. Such would have been the +fate of the Corinthians had not Paul saved them from it by this +epistle admonishing and urging them to purge out the leaven of +license; for they had begun to practice great wantonness, and had +given rise to sects and factions which tended to subvert the one +Gospel and the one faith. + +7. This is, then, wise counsel and serious admonition, that faithful +guard be maintained against the infusion or introduction into doctrine +of what is false, whether it pertains to works or faith. The Word of +God, faith and conscience are very delicate things. The old proverb +says: "Non patitur jocum fama, fides, oculus;"--Good reputation, faith +and the eye--these three will bear no jest. + +Just as good wine or precious medicines are corrupted by a single drop +of poison or other impurity, and the purer they are, the more readily +defiled and poisoned; so, also, God's Word and his cause will bear +absolutely no alloy. God's truth must be perfectly pure and clear, or +else, it is corrupt and unprofitable. And the worst feature of the +matter is, the sway and intrenchment of evil is so strong that it +cannot be removed; just as leaven, however small the quantity, added +to the lump of dough, soon penetrates and sours the whole lump, while +it is impossible to arrest its influence or once more to sweeten the +dough. + +8. The proposal of certain wise minds to mediate, and effect a +compromise, between us and our opponents of the Papacy, is wrong and +useless. They would permit preaching of the Gospel but at the same +time retain the Papistical abuses, advocating that these errors be not +all censured and rejected, because of the weak; and that for the sake +of peace and unity we should somehow moderate and restrict our +demands, each party being ready to yield to the other and patiently +bear with it. While in such case no perfect purity can be claimed to +exist, the situation can be made endurable if discretion is used and +trouble is taken to explain. + +Nay, not so! For, as you hear, Paul would not mix even a small +quantity of leaven with the pure lump, and God himself has urgently +forbidden it. The slight alloy would thoroughly penetrate and corrupt +the whole. Where human additions are made to the Gospel doctrine in +but a single point, the injury is done; truth is obscured and souls +are led astray. Therefore, such mixture, such patchwork, in doctrine +is not to be tolerated. As Christ teaches (Mt 9, 16), we must not put +new cloth upon an old garment. + +9. Nor may we in our works and in our daily life tolerate the yielding +to the wantonness of the flesh and at the same time boast the Gospel +of Christ, as did the Corinthians, who stirred up among themselves +divisions and disorder, even to the extent of one marrying his +stepmother. In such matters as these, Paul says, a little leaven +leavens and ruins the whole lump--the entire Christian life. + +These two things are not consistent with each other: to hold to the +Christian faith and to live after the wantonness of the flesh, in sins +and vices condemned by the conscience. Paul elsewhere warns (1 Cor 6, +9-10): "Be not deceived; neither fornicators, nor idolaters, nor +adulterers, nor effeminate, nor abusers of themselves with men, nor +thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, +shall inherit the kingdom of God." Again (Gal 5, 19-21): "The works of +the flesh are manifest ... of which I forewarn you, even as I did +forewarn you, that they who practice such things shall not inherit the +kingdom of God." + +10. Warrant is given here likewise for censuring and restraining the +rash individuals who assert that men should not be terrified by the +Law, nor surrendered to Satan. No! it is our duty to teach men to +purge out the old leaven; we must tell them they are not Christians, +but devoid of the faith, when they yield to the wantonness of the +flesh and wilfully persevere in sin against the warning of conscience. +We should teach that such sins are so much the more vicious and +damnable when practiced under the name of the Gospel, under cover of +Christian liberty; for that is despising and blaspheming the name of +Christ and the Gospel: and therefore such conduct must be positively +renounced and purged out, as irreconcilable with faith and a good +conscience. + +"Purge out the old leaven, that ye may be a new lump, even as ye are +unleavened." + +11. If we are to be a new, sweet lump, Paul says, we must purge out +the old leaven. For, as stated, a nature renewed by faith and +Christianity will not admit of our living as we did when devoid of +faith and in sin, under the influence of an evil conscience. We cannot +consistently be "a new lump" and partake of the Passover, and at the +same time permit the old leaven to remain: for if the latter be not +purged out, the whole lump will be leavened and corrupted; our +previous sinful nature will again have supremacy and overthrow the +faith, the holiness upon which we have entered and a good conscience. + +12. Paul does not here speak of leaven in general; he commands to +purge out the "old leaven," implying there may be good leaven. +Doubtless he is influenced by respect for the words of the Lord Christ +where (Mt 13, 33) he likens the kingdom of heaven also to leaven. In +this latter case leaven cannot be bad in quality; rather, the object +in mixing it with the lump is to produce good, new bread. Reference is +to the Word of God, or the preaching of the Gospel, whereby we are +incorporated into the kingdom of Christ, or the Christian Church. +Though the Gospel appears to be mean, is despicable and objectionable +to the world, yet such is its power that wherever introduced it +spreads, finding disciples in whom it works; it transforms them, +giving to them its own properties, even as leaven imparts its powers +to the dough and causes it to rise. + +But Paul refers here to old, inactive and worthless leaven. He means +teachings, views, or manner of life resulting from the Old Adam, from +flesh and blood, and destructive of the pure, new doctrine, or a +nature renewed by Christianity. Later on he terms it the "leaven of +malice and wickedness," and in the verse under consideration bids the +Corinthians be a new, pure lump. + +13. Note the apostle's peculiar words. He enjoins purging out the old +leaven, assigning as reason the fact: Ye are a new and unleavened +lump. By a new unleavened lump he means that faith which clings to +Christ and believes in the forgiveness of sin through him; for he +immediately speaks of our Passover: Christ, sacrificed for us. By this +faith the Corinthians are now purified from the old leaven, the leaven +of sin and an evil conscience, and have entered upon the new life; yet +they are commanded to purge out the old leaven. + +14. Now, how shall we explain the fact that he bids them purge out the +old leaven that they may be a new lump, when at the same time he +admits them to be unleavened and a new lump? How can these Corinthians +be as true, unleavened wafers, or sweet dough, when they have yet to +purge out the old leaven? + +This is an instance of the Pauline and apostolic way of speaking +concerning Christians and the kingdom of Christ; it shows us what the +condition really is. It is a discipline wherein a new, Christian life +is entered upon through faith in Christ the true Passover; hence, +Easter is celebrated with sweet, unleavened bread. But at the same +time something of the old life remains, which must be swept out, or +purged away. However, this latter is not imputed, because faith and +Christ are there, constantly toiling and striving to thoroughly purge +out whatever uncleanness remains. + +15. Through faith we have Christ and his purity perfectly conferred +upon ourselves, and we are thus regarded pure; yet in our own personal +nature we are not immediately made wholly pure, without sin or +weakness. Much of the old leaven still remains, but it will be +forgiven, not be imputed to us, if only we continue in faith and are +occupied with purging out that remaining impurity. + +This is Christ's thought when he says to his disciples (Jn 15, 3), +"Already ye are clean because of the word which I have spoken unto +you," and in the same connection he declares that the branches in him +must be purged that they may bring forth more fruit. And to Peter--and +to others--he says (Jn 13, 10), "He that is bathed needeth not save to +wash his feet, but is clean every whit: and ye are clean, but not +all." These passages, as is also stated elsewhere, teach that a +Christian by faith lays hold upon the purity of Christ, for which +reason he is also regarded pure and begins to make progress in purity; +for faith brings the Holy Spirit, who works in man, enabling him to +withstand and to subdue sin. + +16. They are to be censured according to whose representations and +views a Christian Church is to be advocated which should be in all +respects without infirmity and defect, and who teach that, when +perfection is not in evidence, there is no such thing as the Church of +Christ nor as true Christians. Many erring spirits, especially strong +pretenders to wisdom, and precocious, self-made saints, immediately +become impatient at sight of any weakness in Christians who profess +the Gospel faith; for their own dreams are of a Church without any +imperfections, a thing impossible in this earthly life, even they +themselves not being perfect. + +17. Such, we must know, is the nature of Christ's office and dominion +in his Church that though he really does instantaneously, through +faith, confer upon us his purity, and by the Spirit transforms our +hearts, yet the work of transformation and purification is not at once +completed. Daily Christ works in us and purges us, to the end that we +grow in purity daily. This work he carries on in us through the agency +of the Word, admonishing, reproving, correcting and strengthening; as +in the case of the Corinthians through the instrumentality of Paul. +Christ also uses crosses and afflictions in effecting this end. + +He did not come to toil, to suffer and to die because he expected to +find pure and holy people. Purity and holiness for us he has acquired +in his own person to perfection, inasmuch as he was without sin and +perfectly pure from the moment he became man, and this purity and +holiness he communicates to us in their flawless perfection in so far +our faith clings to him. But to attain personal purity of such +perfection requires a daily effort on the part of Christ, until the +time shall have come that he has wrought in us a flawless perfection +like his own. + +So he has given us his Word and his Spirit to aid us in purging out +the remaining old leaven, and in holding to our newly-begun purity +instead of lapsing from it. We must retain the faith, the Spirit and +Christ; and this, as before said, we cannot do if we give place to the +old carnal disposition instead of resisting it. + +18. Note, one thing the text teaches: Even the saints have weakness, +uncleanness and sin yet to be purged out, but it is not imputed unto +them because they are in Christ and occupied in purging out the old +leaven. + +19. Another thing, it teaches what constitutes the difference between +the saints and the unholy, for both are sinful; it tells the nature of +sins despite the presence of which saints and believers are holy, +retaining grace and the Holy Spirit, and also what sins are +inconsistent with faith and grace. + +20. The sins remaining in saints after conversion are various evil +inclinations, lusts and desires natural to man and contrary to the Law +of God. The saints, as well as others, are conscious of these sins, +but with this difference: they do not permit themselves to be overcome +thereby so as to obey the sins, allowing them free course; they do not +yield to, but resist, such sins, and, as Paul expresses it here, +incessantly purge themselves therefrom. The sins of the saints, +according to him, are the very ones which they purge out. Those who +obey their lusts, however, do not do this, but give rein to the flesh, +and sin against the protest of their own consciences. + +They who resist their sinful lusts retain faith and a good conscience, +a thing impossible with those who fail to resist sin and thus violate +their conscience and overthrow their faith. If you persist in that +which is evil regardless of the voice of conscience, you cannot say, +nor believe, that you have God's favor. So then, the Christian +necessarily must not yield to sinful lusts. + +21. The Holy Spirit is given for the very purpose of opposing sin and +preventing its reign. Paul says (Gal 5, 17): "For the flesh lusteth +against the Spirit, and the Spirit against the flesh ... that ye may +not do the things that ye would." And again (Rom 8, 13): "If by the +Spirit ye put to death the deeds of the body, ye shall live." Also +(Rom 6, 12): "Let not sin therefore reign in your mortal body, that ye +should obey the lusts thereof." + +"For our passover also hath been sacrificed, even Christ." + +["For even Christ our Passover is sacrificed for us."] + +22. Here Paul assigns his reason for the statement just made--"Ye are +unleavened." They are a new, unleavened or sweet lump, not because of +any merit on their part, not because of their own holiness or +worthiness, but because they have faith in Christ as the Passover +sacrificed for them. This sacrifice makes them pure and holy before +God. They are no more the old leaven they were when out of Christ. By +this sacrifice they are reconciled with God and purified from sin. + +23. Likewise for us God institutes a new ordinance, a new festival. +The old has given place to something wholly new. A different and +better Passover sacrifice succeeds that of the Jews. The Jews had +annually to partake of their offered sacrifice, but they were not +thereby made holy nor pure from sin. Theirs was a sign or earnest of +the true Passover to come, the Passover promised by God, in the shed +blood of which we are washed from sin and wholly healed--a Passover +the partaking whereof we must enjoy by faith. We have now one +perpetual and eternal Easter festival, wherein faith is nourished, +satisfied and gladdened; in other words, we receive remission of sins +and comfort and strength through this our Passover, Christ. + +24. The meaning of the phrase "sacrificed for us" has been explained +in the sermon on the Passion of Christ. Two thoughts are there +presented: First, necessity of considering the greatness and terror of +the wrath of God against sin in that it could be appeased and a ransom +effected in no other way than through the one sacrifice of the Son of +God. Only his death and the shedding of his blood could make +satisfaction. And we must consider also that we by our sinfulness had +incurred that wrath of God and therefore were responsible for the +offering of the Son of God upon the cross and the shedding of his +blood. + +Well may we be terrified because of our sins, for God's wrath cannot +be trivial when we are told no sacrifice save alone the Son of God can +brave such wrath and avail for sin. Do you imagine yourself able to +endure that wrath of God, or to withstand it if you will not consider +this and accept it? + +25. The second thought presented in the sermon mentioned is, the +necessity of recognizing the inexpressible love and grace of God +toward us. Only so can the terrified heart of man regain comfort. It +must be made aware why God spared not his own Son but offered him a +sacrifice upon the cross, delivered him to death; namely, that his +wrath might be lifted from us once more. What greater love and +blessing could be shown? The sacrifice of Christ is presented to us to +give us sure comfort against the terrors of sin. For we may perceive +and be confident that we shall not be lost because of our sins when +God makes such a sacrifice the precious pledge to us of his favor and +promised salvation. + +Therefore, though your sins are great and deserve the awful wrath of +God, yet the sacrifice represented by the death of the Son of God is +infinitely greater. And in this sacrifice God grants you a sure token +of his grace and the forgiveness of your sins. But that forgiveness +must be apprehended by the faith which holds fast the declaration, +"Christ our Passover is sacrificed for us." By this promise must faith +be comforted and strengthened. + +"Wherefore let us keep the feast, not with old leaven, neither with +the leaven of malice and wickedness, but with the unleavened bread of +sincerity and truth." + +26. Having, then, a Paschal Lamb and a true Easter, let us rightly +value them. Let us observe the festival with the gladness it ought to +inspire. Let us no longer eat the old leaven, but true wafers and +paschal cakes. Where the Paschal Lamb is, there must be the unleavened +bread. The former is Christ sacrificed for us. To this sacrifice we +can add nothing; we can only receive and enjoy it by faith, +recognizing it as a gift to us. + +However, possessing the Paschal Lamb, it is incumbent upon us to +partake also of the sweet festal bread; in other words, while +embracing the faith of the Passover, we are to maintain the true +doctrine of the Gospel, illustrating it by the godly example of our +own lives. We should live an eternal Easter life, as it were, to carry +out Paul's analogy, a life wherein we, as justified, sanctified and +purified people, continue in peace and the joy of the Holy Spirit, so +long as we remain on earth. + +27. In this verse, as in the preceding one, Paul contrasts the leaven +and the unleavened bread. He makes leaven a general term for +everything which proceeds from flesh and blood and an unrenewed sinful +nature, but classifies it under two heads--the leaven of malice and +the leaven of wickedness. By "malice" we understand the various open +vices and sins which represent manifest wrong to God and our neighbor. +"Wickedness" stands for those numerous evil tricks, those nimble, +subtle, venomous artifices practiced upon Christian doctrine and the +Word of God with intent to corrupt and pervert them, to mislead hearts +from the true meaning thereof. Paul warns (2 Cor 11, 3): "But I fear, +lest by any means, as the serpent beguiled Eve in his craftiness, your +minds should be corrupted from the simplicity and the purity that is +toward Christ." Under "wickedness" comes also such evils as hypocrisy +and other false, deceptive dealing practiced in the name of God by way +of adorning and covering the sin; false teaching and deceptive action +passed off as right, proper and Christian. Such wickedness Christ +terms "the leaven of the Pharisees and the leaven of Herod." Mk 8, 15. +This sort of leaven, particularly, we have in the world to an +unspeakable extent in this last and worst of times. + +28. To the leaven of malice and of wickedness, Paul opposes the leaven +of sincerity and truth. To be sincere is to live and act in an upright +Christian way, prompted by a faithful, godly heart, a heart kindly +disposed to all and meditating wrong and injury to none; and to deal +as you would be dealt with. To be true is to refrain from false and +crafty dealing, from deceit and roguery, and to teach and live in +probity and righteousness according to the pure Word of God. Truth and +sincerity must prevail and be in evidence with Christians, who have +entered upon a relation and life altogether new; they should celebrate +the new Easter festival by bringing faith and doctrine and life into +accord with it. + + + + +_Easter Monday_ + +Text: Acts 10, 34-43. + +34 And Peter opened his mouth, and said: Of a truth I perceive that +God is no respecter of persons: 35 but in every nation he that feareth +him, and worketh righteousness, is acceptable to him. 36 The word +which he sent unto the children of Israel, preaching good tidings of +peace by Jesus Christ (he is Lord of all)--37 that saying ye +yourselves know, which was published throughout all Judaea, beginning +from Galilee, after the baptism which John preached; 38 even Jesus of +Nazareth, how God anointed him with the Holy Spirit and with power: +who went about doing good, and healing all that were oppressed of the +devil; for God was with him. 39 And we are witnesses of all things +which he did both in the country of the Jews, and in Jerusalem; whom +also they slew, hanging him on a tree. 40 Him God raised up the third +day, and gave him to be made manifest, 41 not to all the people, but +unto witnesses that were chosen before of God, even to us, who ate and +drank with him after he rose from the dead. 42 And he charged us to +preach unto the people, and to testify that this is he who is ordained +of God to be the Judge of the living and the dead. 43 To him bear all +the prophets witness, that through his name every one that believeth +on him shall receive remission of sins. + + +THE BLESSINGS OF CHRIST'S RESURRECTION. + +1. This sermon Peter preached to Cornelius, the Cesarean centurion, a +gentile but a believer, and to the centurion's assembled friends, +Peter having been summoned by Cornelius and having responded to the +call in obedience to a revelation and to the Holy Spirit's command, as +related in the preceding verses of the chapter. It is an excellent +sermon and bears strong testimony to Christ's resurrection. As should +ever be the case with the sermons of apostles and preachers of the +Gospel, it is not only a historical record of Christ's life, death and +resurrection, but portrays the power and blessing thereof. The entire +sermon being easily understood without explanation--for it is itself +an exposition of the article on Christ's resurrection--we will go over +it but briefly. + +2. First, Peter begins with the inception of the preaching of the +Gospel of Christ, suggesting how it was promised in the Scriptures, +being declared by the prophets, that Christ should come with a new +doctrine, confirming it by miracles; also that he must suffer and die +and rise from the dead, establishing thus a new kingdom; and how the +promise was fulfilled. For confirmation of his words Peter appeals to +his hearers, reminding them of their own knowledge that such was the +promise of the Scriptures, and that the message has gone forth, not +being uttered secretly, in a corner, but being proclaimed throughout +all Judea; and how John the Baptist had shortly before testified he +was sent as Christ's herald to prepare his way by directing and +leading the people to Christ, etc. + + +THE GOSPEL A DOCTRINE OF PEACE. + +3. Then Peter explains this new Gospel message as the doctrine of +peace, the peace proclamation commanded of God; in other words, +salvation and every good thing. The apostle portrays it as a +comforting message, a Gospel of joy and grace, a message not accusing, +threatening and terrifying with a vision of God's wrath for our sin, +as did Moses with his doctrine of the Law. Peter offers to the +hitherto terrified, God's favor, remission of sins and eternal life. + +Similarly, of old did the prophets prophesy of this Gospel, calling it +the message of peace. Peter's language is borrowed from them. For +instance, Zechariah prophesies (ch. 9, 10), "He shall speak peace unto +the nations." And Isaiah (ch. 52, 7), "How beautiful upon the +mountains are the feet of him that bringeth good tidings, that +publisheth peace!" Paul offers the same thought (Eph 2, 17), "And he +came and preached peace to you that were far off, and peace to them +that were nigh." A delightful message is this in which God recalls his +wrath and, as Paul says (2 Cor 5, 18-20), reconciles us unto himself, +having commanded the Gospel to be preached to the world for that very +purpose, and the office of preaching to be called the ministry of +reconciliation; and God admonishes us to be reconciled unto himself, +to be his friends, that we may from him receive grace and every good +thing. + +4. Second: Peter declares what the Gospel message records concerning +Christ: what he has wrought and the nature of his office--how he +preached and worked miracles in the service, and for the relief, of +all men; what thanks and reward his own people accorded him, in that +they nailed him to the cross and put him to death; that nevertheless +Christ was not destroyed by the power of the world nor overcome by +death, but even retained his freedom, showing himself after death and +letting his voice be heard; and that he is now exalted Lord and Judge +over all. + + +THE ARTICLE OF FAITH ON THE RESURRECTION. + +5. Here are comprised in a few words the entire history of the Gospel, +and the articles of the Christian faith; but particularly does Peter +deal with the article of the resurrection, the fact that Christ has, +in his own person, completely overcome death and reigns eternal King +and Lord of life. In proof of the truth of this article, the apostle +adduces the fact of Christ's manifesting himself alive to his +disciples, eating and drinking with them and appointing them special +witnesses to these things as men to whom the doctrine had been proven, +had been established by actual sight of the miracles. + +6. Third: Peter states the item of chief importance in the article, +the blessing resulting to us. He explains first why Christ suffered +all these things, and how the Gospel was to be published and received; +Christ's motive in it all was not his advantage but our good. Before +we could know the truth and be blessed, it was necessary that the +message be preached. God commanded the apostles, Peter says, to preach +the Gospel in all the world that all men might know it; and thus the +blessing is brought to men through the public office of the ministry. + +7. Fourth: Our obligation concerning the message brought to us, and +what it works in ourselves, is indicated in these concluding words of +Peter's sermon: + +"To him bear all the prophets witness, that through his name every one +that believeth on him shall receive remission of sins." + +8. This verse constitutes the principal theme of the sermon. It is one +of the greatest in the writings of the apostles. It contains the vital +element of the Gospel message, teaching how we may appropriate its +blessing, how obtain what it offers, namely, by faith; faith lays hold +of what is offered us in the Gospel. The message is preached that we +may receive and retain it. Through the Word the blessing is pronounced +our own--it is offered to, or given, us; but by faith we receive it, +make it our own, permit it to work in us. + +9. This power and work in us is called by Peter "remission of sins." +This is the blessing, the possession, conferred through the preaching +of the doctrine of Christ, or the articles of faith, particularly the +articles of the resurrection. The meaning of the new message of +comfort, the new declaration of peace, is that Christ, through his +resurrection, has in himself conquered our sin and death, has turned +away the wrath of God and procured grace and salvation; that he has +commanded forgiveness to be preached unto us, desiring us to believe +he gives it and confidently to receive it through faith. + +10. Faith must be of such character as to apprehend and hold fast the +truth Peter declares in this verse. It must say "in his name." That +is, must ascribe to Christ alone the entire agency, merit and power +responsible for remission of sins; must believe we have forgiveness, +not through our own worthiness, but for Christ's sake alone; must +believe that by virtue of Christ's resurrection we obtain remission of +sins, every namable element not from Christ being completely excluded, +and the honor given to him alone. + +What does the work, the ability, of all mankind amount to when it +comes to accomplishing or meriting a thing of such magnitude as +remission of sins and redemption from death and eternal wrath? How +will it compare with the death and shed blood of the Son of God, with +the power of his resurrection? How will it divide honors with him in +having merit to secure remission of sin and redemption from death? The +efficacy of Christ's death and blood alone God would have preached in +all the world and accepted by mankind. Therein he rejects the boasting +of the Jews and of all aspirers to holiness through their own works, +teaching them they cannot obtain his favor through the Law, or by +their own efforts. In Christ's name alone is remission of sins +received, and that through faith. + +11. Salvation through Christ, according to Peter, was before that time +proclaimed in the Scriptures, being declared by all the prophets. This +is truly strong testimony adduced by the apostle; the Jewish people +certainly ought to believe their own prophets unless they wilfully are +hardened and lost. Much more should we gentiles have faith in Christ's +atonement, being obliged to confess that not in any wise have we done +aught that such grace should be offered and given to us. We certainly +ought to be honest enough to honor Christ to the extent of believing +the apostles, in fact the Scriptures entire. We ought to be ashamed to +doubt or question the fact of forgiveness of sins and justification +before God through Christ alone, to which all Scripture testifies. If +we are honest with ourselves, we must confess it the truth, or secure +forgiveness of sins or be justified before God by our own works. + +12. Now we have heard what is the substance, the chief doctrine, of +the Scriptures, the teaching to which all portions lead; namely, to +teach and confirm the article of faith: we have remission of sins for +Christ's sake, through faith. We have heard that such was the faith of +the fathers, the prophets and all saints, from the beginning of the +world, and later was the doctrine preached by Christ himself, and also +the doctrine of the apostles, who were commanded to publish it to the +world. To this day the same doctrine prevails, and it will until the +end be unanimously accepted by the whole Christian Church, with the +exception of our present opponents. The Christian Church has ever, as +a unit, believed, confessed and contended for this article, the +article maintaining that only in the name of the Lord Christ is +remission of sin obtained; and in this faith its members have been +justified before God and saved. Thus by such testimony is the +foundation of our doctrine laid sufficiently firm; that article was +with power contended for, defended and established long before our +time. + +13. He who inquires, who would know exactly, what the Christian Church +ever holds and teaches, especially concerning the all-important +article of justification before God, or the forgiveness of sins, over +which there has always been contention, has it here plainly and +exactly in this text. Here is the unwavering testimony of the entire +Church from the beginning. It is not necessary, then, to dispute about +the doctrine any more. No one can name any just reason, or have any +excuse, for doubts on the subject; or reasonably wait for further +determinations of investigating councils. + +In this text we see that the reliability of the article of faith has +long ago been proven, even in ancient time, by the Church of the +primitive fathers, of the prophets and the apostles. A solid +foundation is established, one all men are bound to believe and +maintain at the risk of their eternal salvation, whatever councils may +establish, or the world advance and determine, to the contrary. +Indeed, the sentence has been declared to us; we are commanded to shun +every other doctrine that may be believed, taught or ordained. Paul +says (Gal 1, 8): "But though we, or an angel from heaven, should +preach unto you any gospel other than that which we preached unto you, +let him be anathema." + +14. You see now against what the Papacy with all its adherents +blusters and rages, and how they are to be regarded who refuse to hear +and to tolerate the article Peter here advances and confirms by the +testimony of all the prophets and of the Scriptures entire; who cease +not to persecute godly and innocent ones for their acceptance of this +article of faith, under the pretense of being themselves the Church +and of magnifying its name to the utmost while opposing us, though at +the same time their doctrine, faith and deeds openly testify against +them, proclaiming their belief and teaching to be contrary to the +testimony of all the prophets and of the entire Church. + +By no means can they be the Church who so rashly contradict Peter and +the Scriptures, who even trample under foot, in his Word, Christ +himself, the Head. Rather, they must be wicked devils, a miserable +rabble, the worst enemies of the Christian Church; more wicked and +pernicious than heathen or Turks. + +15. Lastly: Peter, by way of proving conclusively to the world that +this one Lord, as he names him, Jesus of Nazareth, is the true Messiah +promised of old in the Scriptures, says: "To him bear all the prophets +witness." The prophets plainly speak of such a person, one to be born +of David's flesh and blood, in the city of Bethlehem, who should +suffer, die and rise again, accomplishing just what this Jesus has +accomplished and even proven by miraculous signs. Therefore, truly the +Jews and the non-Christians have no reason to doubt concerning Christ, +no reason to await the coming of another. + +16. Further, Peter, citing the testimony of the prophets, indicates +the nature of Christ's kingdom as not external power; not temporal +dominion like that of earthly lords, kings, and emperors; not dominion +over countries or control of people, property and temporal concerns; +but a spiritual, eternal kingdom, a kingdom in the hearts of men, an +authority over, and power opposed to, sin, everlasting death and hell, +a power able to redeem us from those things and bestow upon us +salvation. Salvation is ours, Peter teaches, through the preaching of +the Gospel, and is received by faith. Faith is the obedience every man +must render unto the Lord. By faith he makes himself subject to Christ +and partaker of his grace and blessings. Paul also (Rom 1, 5) uses the +term "unto obedience of faith." + + + + +_Easter Tuesday_ + +Text: Acts 13, 26-39. + +26 Brethren, children of the stock of Abraham, and those among you +that fear God, to us is the word of this salvation sent forth. 27 For +they that dwell in Jerusalem, and their rulers, because they knew him +not, nor the voices of the prophets which are read every sabbath, +fulfilled them by condemning him. 28 And though they found no cause of +death in him, yet asked they of Pilate that he should be slain. 29 And +when they had fulfilled all things that were written of him, they took +him down from the tree, and laid him in a tomb. 30 But God raised him +from the dead: 31 and he was seen for many days of them that came up +with him from Galilee to Jerusalem, who are now his witnesses unto the +people. 32 And we bring you good tidings of the promise made unto the +fathers, 33 that God hath fulfilled the same unto our children, in +that he raised up Jesus; as also it is written in the second psalm, +Thou art my Son, this day have I begotten thee. 34 And as concerning +that he raised him up from the dead, now no more to return to +corruption, he hath spoken on this wise, I will give you the holy and +sure blessings of David. 35 Because he saith also in another psalm, +Thou wilt not give thy Holy One to see corruption. 36 For David, after +he had in his own generation served the counsel of God, fell asleep, +and was laid unto his fathers, and saw corruption: 37 but he whom God +raised up saw no corruption. 38 Be it known unto you therefore, +brethren, that through this man is proclaimed unto you remission of +sins: 39 and by him every one that believeth is justified from all +things, from which ye could not be justified by the law of Moses. + + +1. This sermon Paul preached in the synagogue at Antioch in Pisidia, +to the assembled Jews and gentiles. Note, he says, "whosoever among +you feareth God." It is a counterpart of the sermon in the preceding +epistle lesson delivered by Peter at Cesarea. Here also the first part +of the sermon is simply a narration of the historical facts of +Christ's resurrection, and designed to prove Christ the true Messiah +promised in the Scriptures. This is sufficiently demonstrated by the +facts in the case that by his own divine power and strength Christ +rescued himself from death and the grave, and rose from the dead and +showed himself alive and talked with men, something no man but Christ +alone had ever done or ever can do. Paul elsewhere (Rom 1, 3-4) says +that this Jesus our Lord was born of the seed of David according to +the flesh, and was declared to be the Son of God with power by the +resurrection from the dead. + +2. Not content with a mere narration of the history of the +resurrection, Paul cites Scripture testimony incontestably proving +that Christ necessarily must rise from the dead and set up his +spiritual and eternal kingdom through the Word he commanded the +apostles to publish world-wide. He also discloses the true meaning of +Scripture from revelation itself, showing how to seek and find Christ +therein. The preceding Gospel lesson also spoke of this. + +3. Third, as was true of Peter, Paul does not fail to mention what is +of surpassing importance, the use of the historical parts of Scripture +and the blessing and benefit accruing to us from that which Scripture +proclaims and witnesses; also the method of appropriating its power +and blessing. And he concludes with a beautiful utterance of apostolic +power, showing how we are to obtain remission of sins and be saved. He +says: "Through this man is proclaimed unto you remission of sins: and +by him every one that believeth is justified from all things, from +which ye could not be justified by the law of Moses." This certainly +is a powerful passage and so plain it needs no comment, no further +explanation. It is a point most firmly established and emphasized +everywhere in Paul's epistles. We should note well and remember such +clear passages, that we may gain strength and assurance as to the +ground of Christian doctrine. Seeing how perfectly, as faithful, +truthful and harmonious witnesses, these two apostles agree in their +preaching, we are justified in confidently drawing the conclusion that +any doctrine at variance with theirs, any teaching concerning the +remission of sins and our salvation contrary to theirs, is not of the +church, but of the devil's accursed teachers, a doctrine of Satan's +own. Gal 1. + + + + +_Easter Tuesday_ + +Second Sermon. Same Text. Acts 13, 26-39. + + +THE WORD AND THE RESURRECTION.[1] + +[Footnote 1: This sermon appeared first in the Church Postil, the +Explanation of the Epistle and Gospel Texts from Easter to Advent. +Printed by Hans Lufft, Wittenberg, 1559.] + +1. This sermon was preached by Paul in the synagogue at Antioch of +Pisidia, where were gathered with the Jews some Greek converts. +Wherever in a city Jews were to be found, there also were their +synagogues in which they taught and preached; and many gentiles, +coming to hear, were converted to God through the preaching of his +Word. Undoubtedly it was by God's wonderful direction that the Jews +were dispersed throughout the world among the gentiles, after the +first destruction of Jerusalem by the Assyrians. Inasmuch as this +dispersion resulted in the spread of the Word, they were instrumental +in securing salvation for the gentiles and in preparing the way for +the world-wide preaching of the Gospel by the apostles. For wherever +the apostles went they found Jewish synagogues and the opportunity to +preach to a regular congregation, through whom their Gospel might be +widely disseminated because of the many gentiles also in attendance. +Had not these gentiles been already accustomed to the Jewish +synagogues, they would not have listened to the apostles, nor even +permitted them publicly to preach, strangers that they were. + +2. Thus it is Paul comes into the synagogue on the Sabbath, a time +when the congregation was wont to assemble and read the Scriptures. He +and Barnabas being guests from the country of the Jews, Paul is +besought to give an exhortation, or sermon, to the people, whereupon +he rises and delivers a fine, lengthy discourse concerning Christ: how +in the Scriptures he had been promised unto the fathers and to David +the king, had been born of the seed of David and had received the +public testimony of John the Baptist; how Christ was sacrificed by the +Jews (Peter gives the same account in the preceding epistle lesson); +how he rose from the dead and for some time showed himself alive; how +he then commanded his apostles to publish to the world the new +doctrine that God's promise to the Jews had been fulfilled; and how, +by his resurrection, he brought to them the promised blessing, namely, +the remission of sins unattainable through the Law of Moses and all +their ordinances, but dispensed and imparted alone to faith in the +Christ proclaimed. + +3. As stated later in the text, there were, beside the Jews, many +gentiles present at the preaching of this sermon, and at its +conclusion they besought Paul to speak to them again between sabbaths. +Accordingly, when he came to the synagogue the next sabbath, he found +almost the whole city assembled. + +But to return to the first sermon: Paul says, "Brethren, children of +the stock of Abraham"--or, native Jews--"and those among you that fear +God"--who are gentiles. Now, though this could not but be a discourse +objectionable and highly offensive to the Jews, Paul opens with tender +and nicely chosen words meant to conciliate and to secure their +respectful attention. He highly honors them by addressing them as the +people chosen by God in preference to all the gentiles; as children of +the holy fathers who had a special claim to the promise of God. But, +again, he vitiates his pleasing impression when he proclaims to the +Jews naught else but the crucified and risen Christ, and concludes +with the statement that with nothing but Moses' Law and ordinances +they ranked no higher in the sight of God than the gentiles. + + +THE WORD OF SALVATION. + +4. Paul's discourse is in perfect harmony with Peter's sermon. Peter +speaks of God having sent unto the Jews heralds proclaiming peace; and +Paul here says, "To you [us] is the word of this salvation sent." +Notwithstanding the joy and comfort wherewith these words are fraught, +they could not please the Jews. The Jews disdained the idea--in fact, +it was intolerable to them to hear it expressed--that after their long +expectation of a Messiah to be lord and king of the world, they should +receive a mere message, and at that a message rendering of no +significance at all that Law and government for which they had +expected, through that Messiah, exaltation and world-wide acceptance. +Indeed, such an issue could only mean to them having entertained a +vain hope. + +5. Paul makes his teaching yet more offensive by not referring to the +Gospel simply as the word of peace, as Peter does, but by giving it +the greater and grander title, "the word of salvation"; in other +words, a doctrine calculated to heal and save. No grander name could +be found for the Gospel; for a message of salvation is an expression +of God's grace, forgiveness of sins, abiding peace and life eternal. +Moreover, these blessings were not to be bestowed upon the Jews alone; +they were to be equally shared with the gentiles, who had no knowledge +of God, of the Law, or of divine worship. The gentiles were thus to be +made the equals of the Jews, leaving the latter without preference or +special merit before God, and without advantage and lordship over the +former in the world. + +6. Thus early in his discourse Paul grows blunt and severe, kneading +Jews and gentiles into one lump. Indeed, he plainly tells the Jews +that the Law of Moses did not secure to them the favor of God in the +past and would be equally profitless in the future; that through the +Gospel message, and only so, they, and all gentiles as well, were to +be delivered from sin, death and the power of the devil, and to become +God's people, with power over all. Yet he presents no other tangible +token of the great boon he calls salvation and blessedness than his +preaching alone. + +Now, one may say: "The word I hear, and Paul I see, a poor human +being; but this salvation--grace, life and peace--I behold not. On the +contrary, I daily see and experience sin, terror, adversity, suffering +and death, until it seems as if in all humanity none are so utterly +forsaken by God as the Christians, who hear this message." + +7. But this is precisely the precious doctrine to be learned if we are +to be God's children and sensible of his kingdom within us, a doctrine +beyond the knowledge and experience of the Jews with their Law and of +the gentiles with their wisdom drawn from reason--this it is: our +salvation stands in the word Paul here declares of Christ, a word +which, in name and reality, is a word of salvation and peace; for +salvation and peace are the blessings which it offers and imparts. + +8. God has sent this word, Paul says. Its origin and conception is not +with man. It is not the edict of the Roman emperor, nor the command of +the high-priest at Jerusalem. It is the Word of the God of heaven. In +it he speaks. He will have the message preached by poor human beings +as a power unto happiness and salvation, both in name and reality. +Such the Law never was. Paul says (Rom 1, 16): "I am not ashamed of +the Gospel: for it is the power of God unto salvation to every one +that believeth." And God himself has bound up with it our salvation +when he manifests himself in the voice heard from heaven at Jordan, +saying of Christ, "This is my beloved Son"--who is to be heard. + +9. God desires Christ's Word to be heard. Otherwise expressed, his +command is: "Here ye have the Word of peace and salvation. Not +elsewhere may you seek and find these blessings. Cling to this Word if +you desire peace, happiness and salvation. Let befall what may, +crosses, afflictions, discord, death--whether you be beheaded, or fall +victim to pest or stroke, or in whatever manner God may call you +home--in it all, look only upon me, whose Word promises that you shall +not die, what seems death being but a sweet sleep, ay, the entrance +into life eternal." Christ says (Jn 8, 51): "Verily, verily, I say +unto you. If a man keep my Word, he shall never see death." + +Note, it is the keeping of the Word on which Christ lays stress. +"Keeping" is holding fast to the promise, feeling and all senses to +the contrary, doubting not the truth of the message heard. For he who +promises is not man; it is the Lord of heaven and earth and all that +in them is, who has to this moment controlled and preserved the same. +One hundred years ago, what were you and I and all men now living but +absolutely nothing? How and from what was creation effected when there +was nothing to start with? "He spake and it was done"--that was +created which before had not existence--declares Psalm 33, 9, quoting +from Genesis 1; "he commanded, and it stood fast." + +10. Being the Word of God, the Gospel is an entirely different thing +from man's word, no matter though it be spoken by a mere man or even a +donkey. Therefore, let there be, now or henceforth, discord, terror of +sin; the menace of death and hell, of the grave and corruption: come +upon you what may--only press to your heart this Word that Christ has +sent you a message of salvation--of redemption, of triumph over all +things; and that he commands you to believe it. Then you will perceive +that he, as your God and Creator, will not deceive you. What are +death, the devil and all creatures as a match for Christ? + +11. The glory of Christ's message, then, here called by Paul "the word +of salvation," is much greater and higher than would have been the +promise of all the kingdoms, all the riches and splendors of the +world, yes, of both heaven and earth. For what could they benefit if +one possessed not the Word of salvation and eternal life? With all +these, when assailed by sins, or by the distress and danger of death, +one must still say, "Away with all the blessings and joys of the +world, so that I may hear and have altogether the message of salvation +sent by Christ." You must hold fast to it and know that it alone gives +eternal peace and joy; that it must receive your faith in spite of all +apparent contradiction; that you must not be governed by your reason +or your feelings, but must regard that as divine, unchangeable and +eternal truth which God has spoken and commands to be proclaimed. Such +is Paul's exhortation addressed primarily to the Jews to accept this +message as sent by God and as being the bearer of wondrous blessings. + +12. Next, he proceeds to remove their chief stumbling-block, the thing +of greatest offense to them. He warns them against the course adopted +by them of Jerusalem, who had the Word of salvation from Christ +himself, who read it in the prophets every day, who should have had no +trouble perceiving that the prophets testified to Christ and that +there was complete harmony between their teaching and that of Christ +and the apostles, yet would not understand. Because Christ came not in +the manner they desired, they condemned the very One whom they read of +in the Scriptures as appearing with this Word of salvation, the time +of whose coming had been pointed out, leaving them to know it had long +since arrived and they had no reason to wait for another. They +understood not the Scriptures because their minds were completely +hardened and dominated by the fixed idea that Christ should reign as a +temporal king. So thoroughly was the whole Jewish nation impressed +with this belief that the very apostles had no other conception of +Christ's kingdom, even after his resurrection. As John says (ch. 12, +16), they did not understand the Scriptures until Christ ascended to +heaven and the Holy Spirit came. + +So long as there hangs before one's eyes this curtain--the carnal +fancy of a temporal kingdom for Christ, an earthly government for his +Church--the Scriptures cannot be understood. As Paul says of the Jews +(2 Cor 3, 14), the veil remaineth in the reading of the Scriptures. +But this lack of understanding is inexcusable. That is gross and +wilful blindness which will not receive the instruction and direction +imparted by the apostles. The Jews continue to rave against the +Gospel; they will hear nothing of the Christ, though even after +crucifying him they receive the offer of repentance and remission of +sins at the hands of the apostles. + +13. That Paul should make bold to tell the most prominent men and +rulers of the whole Jewish nation--the heads of God's people, pillars +of the Church, as we would say--that not only the common rabble, but +likewise they themselves did not know and understand the Scriptures +committed to them; ay, that, not content with such ignorance and +error, they had themselves become the individuals of whom they read, +the murderers and crucifiers of the Son of God, their Saviour--this +was a matter of grave offense indeed! + +Offensive indeed was it to have this accusation brought against them, +a people among whom God had ordained his worship, his temple and +priesthood, and for whom he had instituted a peculiar government, +giving the high-priest power to say, Do so or you will be put to +death. Deut 17, 12. And of them were the glorious and great council of +the seventy-two elders originally ordained through Moses (Ex 18, +25-26), the council called the Sanhedrim. They ruled the entire people +and certainly knew right and wrong according to their law. + +Was there not reason here to tear Paul to pieces with red-hot pinchers +as a seditious character, a public blasphemer, speaking not only +against the Jewish government but against the honor of God himself; +daring to accuse all the princes of the nation of being in error, of +knowing nothing of the Scriptures, even of being murderers of the Son +of God? The Pope and his crowd lack the credentials of such glory and +endorsement by God. They have merely reared a system of self-devised +doctrine and idolatry, which they still defend. Hence, whatever +censure and condemnation we heap upon the Pope and his crowd is small +in comparison to the thrust Paul dealt the Jewish leaders. + +14. Note, Paul does not stand back for anything. He teaches men +utterly to disregard the hue and cry of the offended Jews that they +were the high-priests, teachers, rulers in a government ordained by +God and commanding the obedience of the people; that teaching +disobedience to them was equivalent to teaching disobedience to +parents and to civil government, yes, to God himself--something in the +nature of the case not to be tolerated. Yet Paul fearlessly does so +teach, as an apostle of God and in fulfilment of God's command. How +much more would Paul oppose our popish deceivers who, without the +authority of God's Word, boast themselves heads of the Church and of +the people of God, at the same time neither teaching nor understanding +the Scriptures, but offering their own drivel as God's commands! + +15. But what cause has Paul at heart that he dares so boldly condemn +the judgment of these exalted officials? It is this, according to his +own statement: There is One called Jesus Christ, of whom the prophets, +in fact the entire Scriptures, speak. Him the Jews refuse to know. He +is higher and greater than the high-priests and the rulers, greater +than the temple or the whole city of Jerusalem. And the Jews know his +coming means their passing, and their obedience to him as Lord and +Supreme Ruler. Therefore, they are inexcusable in their rejection of +Christ. Of no avail is their evasion, "God has given us the dominion +and the supreme power, and has commanded obedience to us in equal +degree with obedience to parents." + +16. The fact that an individual is a lord or a prince, a father or a +mother, a child or a subject, administers authority or obeys it, will +not excuse him from being baptized and believing in Christ. For Christ +is sole and supreme Lord over all kings, princes and governors. True, +we should be obedient to parents and to civil authority, but not to +the extent of disobeying the Lord, him who has created and subjected +to himself emperors and magistrates equally with the lowliest of men. + +But the gentlemen and lords at Jerusalem, like those of our day, were +unwilling to permit obedience to any but themselves. From such +conditions arises the present dispute about ecclesiastical authority. +To go counter to it in obeying God's command--this the ecclesiasts +unjustly call disobedience and sedition. But such must be our course +if we are to be loyal to our Lord and theirs, whom they deny. + +17. In the matter of salvation, Caiaphas or Pope, Caesar or king, +avails naught; none avails but Jesus Christ. "Him," says Paul, "the +rulers of Jerusalem, the Holy City, have killed. Though ye were +ordained by God and given authority, God no longer regards you, +because ye reject Christ. Ye have become great blockheads, blind +leaders, understanding not at all the Scriptures. Yet ye should and +would teach others, just as Moses and the prophets have pointed to +this Christ promised to you and to all the world for salvation and +solace. Persisting in your blindness, ye have brought him to the +cross, though finding in him no cause for condemnation. Surely, he did +you no injury; he deprived you of naught, neither money, goods, honor +nor power, but has brought you all good--even salvation--if ye will +but receive him. But ye made yourselves the very ones who fulfilled +the Scriptures ye daily read--those who put Christ to death and +brought to pass the fact that he rose from the dead (though without +thanks to you or to Satan) and became a Lord commanding the obedience +of all creatures. + +"We shall no longer regard what ye, or all the world, have to say of +our preaching Christ; it is all the same to us whether you rage or +smile. For we boast the Lord, the Son of God, made Lord over all the +fathers through his resurrection. It is his will that we preach of +him, and that all men believe. Since ye refuse him, your God-given +privilege ceases, which, however, was granted only until the advent of +the Messiah. We must withdraw from you, renouncing your authority and +priesthood, and Jerusalem itself. We tell you plainly that we cannot +and will not obey you in opposition to the will of the Lord." + +18. Mark you, in order to make the Jews Christians, Paul had to preach +that Christ was already come; that he was no longer to be looked for. +He was obliged to bring home to them what they had done to Christ, +they the rulers and chief of those bearing the name of God's people +and entrusted with the Law and the order of divine worship--he was +forced to do so that they might perceive their sin and quit their +boast of having the true Law and worship, having nothing whatever +wherein to glory before God. For, though possessing the Law of Moses +and having heard often enough the Word of God, they would not +recognize and receive the Messiah sent by God in accordance with his +promise, but condemned him and became his murderers. + +In view of this fact, what does their boast about being Abraham's +children, God's people, possessors of the prophets and the Law and the +priesthood, amount to? These privileges only magnify their sins, only +make their guilt the more grievous, before God. Not as blind, ignorant +heathen, but as a people who have, and should know, the Word of God, +they wilfully put to death God's Son. Thus we have the first part of +Paul's sermon. + + +THE RESURRECTION AND FAITH. + +19. The second part deals with the resurrection of Christ and its +power through faith. This is the goal Paul has in view when he tells +them that they have slain the Christ, thus effecting their +condemnation by God and forfeiting whatever glory they possessed as +Jews, gaining shame and wrath before God in its stead. To be still +delivered from such condemnation, and to obtain justification and +salvation, as he expresses himself toward the end, it is necessary to +hear and believe the word concerning the selfsame Christ. Moreover, +inasmuch as they with their leaders have refused to receive and +recognize this Messiah when he preached and wrought miracles in +person; now, that he is invisible and absent in the body, they are +called upon to receive him whom they themselves have crucified unto +death, and to believe that he is risen from the dead as Lord over all, +according to the testimony of the apostles. + +The dreams of the past they are now utterly to forsake, and their +expectations of a Messiah still to come and elevate them with their +Law and manner of worship to fame, riches and position, and to spread +abroad their Moses and their priesthood in all the earth. They must +now thank God for being placed on the same footing with the gentiles, +in that they may come with them to the Word of salvation for the +purpose of obtaining God's favor, remission of sins and life eternal. + + +OLD TESTAMENT TESTIMONY. + +20. Paul supports his discourse on the resurrection of Christ with +many strong Scripture texts. There is no doubt that he dwelt on these +at length and preached quite a sermon, which, however, has not been +recorded here in full, but only in part. The apostle's purpose was to +point us to the Old Testament Scriptures, that we might there make +diligent study for ourselves of how forcibly the prophets have spoken +concerning Christ, his works and his kingdom. + +21. The first text Paul cites is from the Second Psalm, which treats +throughout of the Messiah and his reign, as even the Jews at the time +when wisdom still prevailed had to admit. Christ's own words are: "I +will tell of the decree: Jehovah said unto me, Thou art my Son; this +day have I begotten thee." Paul says he is here quoting from the First +Psalm, though in all editions, old and new, this psalm comes second in +order.[2] But the apostle does not have reference to the technical +arrangement of the psalms in a book, but to the order of his +quotations. The thought is: "First, I will prove it from the psalm," +or, "First, as written in the psalm." Just as the preacher of today +says, "I observe, first," or, "It is written, first, in the psalm," +whether the psalm be the first, second, twentieth or thirtieth, he not +having reference to the order of the psalm but to the order in which +he cites it. + +[Footnote 2: Since Luther's time this discrepancy has been removed by +allowing the change, "second psalm."] + +22. But how does Paul make this text prove the resurrection of Christ? +It is truly a strong statement, and no doubt the apostle fully +explained it, amplifying it beautifully and well. The psalm refers to +that Messiah, or King, who shall reign in the Jewish nation, among the +people; for the writer says plainly, "I have set my king upon my holy +hill of Zion," or Jerusalem. The King, then, must be true man like +other men. Indeed, the psalmist adds that the kings and rulers of +earth shall rage and persecute him, which could not be unless he +reigned upon earth. + +23. But this verse also makes the King true God, for here God calls +him his own Son, begotten of himself in his divine, eternal essence +and majesty. He is, then, not an adopted Son, but the true Son of God +by birth. Being man, however, just like others, he must, in accord +with his human nature, die; indeed, he must suffer crucifixion and +death at the hands of the lords of the world. But, again, if he be +also the begotten Son of God and therefore true God, he cannot, even +according to his human nature, remain in death; he must come forth +from it, must triumph over it, becoming Lord of life and death +forever. Here is an indivisible Being, at the same time a Son of the +virgin of the house of David and of God. Such cannot remain in death. +If he enter death, it must be to overcome and conquer it, yes, to slay +it, to destroy it; and to bring to pass that in him as Lord shall +reign naught but life, life for all who receive him. This subject is +elsewhere more fully expounded. + +24. But the succeeding text cited on the resurrection--from Isaiah 55, +3--reads yet more strangely: "I will give you the holy and sure +blessings of David," which in the Hebrew is: "I will make an +everlasting covenant with you, even the sure mercies of David." The +prophet has reference to the promise made to David in Second Samuel 7, +concerning Christ. In the preceding verses of the chapter, Isaiah most +tenderly entreats and invites the whole world to receive the promises +of salvation, for thereby shall the poor, the wretched and the +afflicted obtain the great treasures of joy and salvation. And +immediately following the verse quoted, he speaks of the Messiah, the +promised seed of David, as given to the Levites for a "witness"--in +other words, a preacher sent by God--and for "a leader and commander +to the peoples." The thought is of a King and Ruler differing from +Moses and his priests and exponents of the Law; a ruler differing from +every other lord, ruler and king, from David and all worldly rulers +whatever, subjecting everything to himself. Not that this Leader +should set up a new temporal government, or extend Jewish authority +among the gentiles, but that both Jews and gentiles should receive him +and believe in him, obtaining the fulfilment of that promise he here +terms a covenant of the sure mercies of David. This covenant, God +says, he enters into and keeps, a divine, sure covenant: through +Christ shall be given whatever blessings God's mercy shall bestow, +with remission or blotting out of sins, redemption from death and life +eternal. + +25. Now, if the Christ of this covenant is true man and, as the +promise to David is, of David's flesh and blood; and if he is to bring +eternal mercy, he must likewise be God, such gift being in the +province and power of God alone. This being true, he cannot remain in +death, although he may suffer death by reason of his human nature; he +must of his own power rise from the dead. Only so can he raise others +and give them everlasting life; only so can he truly be called eternal +King of grace, righteousness and life, according to the sure promise +of God. + +26. Therefore, wherever the Scriptures speak of Christ's eternal +kingdom, and of everlasting grace, they point out this article of the +resurrection of Christ. No doubt, the apostle in explanation of the +text from the Second Psalm quoted other Old Testament passages; for +instance. Psalm 110, 1: "Jehovah saith unto my lord, Sit thou at my +right hand, until I make thine enemies thy footstool"; also verse 4: +"Jehovah hath sworn, and will not repent: Thou art a priest for ever." +In these passages God has promised to give us Christ, him who was to +sit at his right hand--that is, have the omnipotent, divine power +possible only to an eternal Lord and King--and at the same time to +have his kingdom on earth, at Zion--or Jerusalem; and who was, +moreover, to be a priest forever, being taken from among men and like +unto them, even in his ability to die, yet at the same time continuing +a priest forever, thereby forestalling the necessity of remaining in +death and grave. + +27. The third passage cited by Paul is taken from the Sixteenth Psalm, +which is in reality one of the Messianic psalms. This is the psalm +Peter in his first sermon on the day of Pentecost more fully explains, +drawing from it the irresistible conclusion, so apparent in his own +words, that Christ indeed has died; not, however, to become victim to +decay in the tomb, but, proof against mortal destruction and hurt, to +arise on the third day. + + + + +_Easter Wednesday_ +ALSO SUITED TO EASTER TUESDAY. + +Text: Colossians 3, 1-7. + +1 If then ye were raised together with Christ, seek the things that +are above, where Christ is, seated on the right hand of God. 2 Set +your mind on the things that are above, not on the things that are +upon the earth. 3 For ye died, and your life is hid with Christ in +God. 4 When Christ, who is our life, shall be manifested, then shall +ye also with him be manifested in glory. 5 Put to death therefore your +members which are upon the earth; fornication, uncleanness, passion, +evil desire, and covetousness, which is idolatry; 6 for which things' +sake cometh the wrath of God upon the sons of disobedience: 7 wherein +ye also once walked, when ye lived in these things. + + +EXHORTATION TO TRULY GOOD WORKS. + +1. We have been hearing of the glorious message of Christ's +resurrection, how that resurrection took place and how we must +believe, for our own blessing, comfort and salvation. Now, that we may +be sincerely thankful to God for this inestimable blessing, and that +our attitude toward the doctrine of the resurrection may be one to +truly honor and glorify it, we must hear also, and practice, the +apostles' teaching of its essential fruits, and must manifest them in +our lives. Therefore, we will select Paul's admonition to the +Colossians (ch. 3), which has to do with this topic particularly. + +Observe here, Paul exhorts Christians to be incited by the +resurrection of Christ unto works truly good and becoming; the text +declares unto us the supreme blessing and happiness the resurrection +brings within our reach--remission of sins and salvation from eternal +death. Lest, however, our wanton, indolent nature deceive itself by +imagining the work is instantaneously wrought in ourselves, and that +simply to receive the message is to exhaust the blessing, Paul always +adds the injunction to examine our hearts to ascertain whether we +rightly apprehend the resurrection truth. + + +HOW WE ARE RISEN WITH CHRIST. + +2. By no means are we simply to assent to the words of the doctrine. +Christ does not design that we be able merely to accept and speak +intelligently of it, but that its influence be manifest in our lives. +How is a dead man profited, however much life may be preached to him, +if that preaching does not make him live? Or of what use is it to +preach righteousness to a sinner if he remain in sin? or to an erring, +factious individual if he forsake not his error and his darkness? Even +so, it is not only useless but detrimental, even pernicious in effect, +to listen to the glorious, comforting and saving doctrine of the +resurrection if the heart has no experience of its truth; if it means +naught but a sound in the ears, a transitory word upon the tongue, +with no more effect upon the hearer than as if he had never heard. + +According to Paul in the text, this nobly-wrought and precious +resurrection of Christ essentially must be, not an idle tale of fancy, +futile as a dead hewn-stone or painted-paper image, but a powerful +energy working in us a resurrection through faith--an experience he +calls being risen with Christ; in other words, it is dying unto sin, +being snatched from the power of death and hell and having life and +happiness in Christ. In the second chapter (verse 12), the apostle +puts it plainly, "buried with him in baptism, wherein ye were also +raised with him through faith in the working of God, who raised him +from the dead." + +3. If, Paul says, ye have apprehended by faith the resurrection of +Christ and have received its power and consolation, and so are risen +with him, that resurrection will surely be manifest in you; you will +feel its power, will be conscious of its working within. The doctrine +will be something more than words; it will be truth and life. For them +who do not thus apprehend the resurrection, Christ is not yet risen, +although his rising is none the less a fact; for there is not within +them the power represented by the words "being risen with Christ," the +power which renders them truly dead and truly risen men. + +So Paul's intent is to make us aware that before we can become +Christians, this power must operate within us; otherwise, though we +may boast and fancy ourselves believing Christians, it will not be +true. The test is, are we risen in Christ--is his resurrection +effective in us? Is it merely a doctrine of words, or one of life and +operating power? + +4. Now, what is the process of the life and death mentioned? How can +we be dead and at the same time risen? If we are Christians we must +have suffered death; yet the very fact that we are Christians implies +that we live. How is this paradox to be explained? Indeed, certain +false teachers of the apostles' time understood and explained the +words in a narrow sense making them mean that the resurrection of the +dead is a thing of the past according to Paul's words in Second +Timothy 1, 10, and that there is no future resurrection from temporal +death. The believer in Christ, they said, is already risen to life; in +all Christians the resurrection is accomplished in this earthly life. +They sought to prove their position by Paul's own words, thus +assailing the article of the resurrection. + +5. But we will ignore these teachers as being condemned by Paul, and +interpret the words as he meant them, his remarks both preceding and +following making it clear and unquestionable that he refers to the +spiritual resurrection. This fact is certain: If we are, at the last +day, to rise bodily, in our flesh and blood, to eternal life, we must +have had a previous spiritual resurrection here on earth. Paul's words +in Romans 8, 11 are: "But if the Spirit of him that raised up Jesus +from the dead dwelleth in you, he that raised up Christ Jesus from the +dead shall give life also to your mortal bodies through his Spirit +that dwelleth in you." In other words: God having quickened, justified +and saved you spiritually, he will not forget the body, the building +or tabernacle of the living spirit; the spirit being in this life +risen from sin and death, the tabernacle, or the corruptible +flesh-and-blood garment, must also be raised; it must emerge from the +dust of earth, since it is the dwelling-place of the saved and risen +spirit, that the two may be reunited unto life eternal. + +6. The apostle, then, is not in this text referring to the future +resurrection of the body, but to the spiritual rising which entails +the former. He regards as one fact the resurrection of the Lord +Christ, who brought his body again from the grave and entered into +life eternal, and the resurrection of ourselves, who, by virtue of his +rising, shall likewise be raised: first, the soul, from a trivial and +guilty life shall rise into a true, divine and happy existence; and +second, from this sinful and mortal body shall rise out of the grave +an immortal, glorious one. + +So Paul terms believing Christians both "dead" and "alive." They are +spiritually dead in this life and also spiritually alive. +Nevertheless, this sinful temporal life must yet come to an end in +physical death, for the destruction of the sin and death inherent +therein, that body and spirit may live forever. Therefore he says: + +"If then ye were raised together with Christ, seek the things that are +above, where Christ is, seated on the right hand of God." + +7. In other words: Seek and strive after what is above--the things +divine, heavenly and eternal; not the terrestrial, perishable, +worldly. Make manifest the fact that you are now spiritually raised +and by the same power will later be raised bodily. + +8. But does this mean that we, as Christians, are no more to eat and +drink, to till the ground, to attend to domestic or public duties, or +to engage in any kind of labor? Are we to live utterly idle, +practically dead? Is that what you mean, Paul, when you say we are not +to seek the things of earth, though all these are essentially incident +to life? What can you say to the fact that Christ the Lord is, +himself, with us on earth? for he said before his ascension to heaven +(Mt 28, 20): "Lo, I am with you always, even unto the end of the +world"; and also the baptism which he commands, the sacrament and the +office of Gospel ministry whereby he governs his Church here--these +are things of earth. + +9. Paul, however, explains in the succeeding verse what he means by +"things that are upon the earth" and "things that are above." He is +not telling us to despise earthly objects. He does not refer to God's +created things, all which are good, as God himself considered them; +nor has he reference to the Christian who, in his earthly life, must +deal with the things of creation. He has in mind the individual +without knowledge of God; who knows no more, and aims no further, than +reason teaches, that reason received from parents at physical birth; +who is an unbeliever, ignorant of God and the future life and caring +not for them; who follows only natural understanding and human desire +and seeks merely personal benefit, honor, pride and pleasure. The +apostle calls that a worldly life where the Word of God is lacking, or +at least is disregarded, and where the devil has rule, impelling to +all vices. + +Paul would say: Ye must be dead to a worldly life of this sort, a life +striven after by the heathen, who disregard God's Word and suffer the +devil to have his way with them. Ye must prove the resurrection of +Christ in you to be something more than vain words. Ye must show there +is a living power manifest in you because ye are risen, a power which +makes you lead a different life, one in obedience to the Word and will +of God, and called the divine, heavenly life. Where this change does +not take place, it is a sign ye are not yet Christians but are +deceiving yourselves with vain fancies. + +10. Under the phrase "things that are upon the earth"--worldly +things--Paul includes not only gross, outward vices, sins censurable +in the eyes of the world, but also greater immoralities; everything, +in fact, not in accordance with the pure Word of God, faith and true +Christian character. + + +SPIRITUAL AND CARNAL WORLDLINESS. + +11. In order to a better understanding of the text, we shall adopt +Paul's customary classification of life as spiritual and carnal. Life +on earth is characterized as of the spirit, or spiritual; and of the +flesh, or carnal. But the spiritual life may be worldly. The worldly +spiritual life is represented by the vices of false and self-devised +doctrine wherein the soul lives without the Word of God, in unbelief +and in contempt of God; or, still worse, abuses the Word of God and +the name of Christ in false doctrine, making them a cover and ornament +for wicked fraud, using them falsely under a show of truth, under +pretense of Christian love. + +This is worldly conduct of the spiritual kind. It is always the worst, +ever the most injurious, since it is not only personal sin, but +deceives others into like transgression. Paul refers, in the epistle +lesson for Easter, to this evil as the "old leaven" and the "leaven of +wickedness." And in Second Corinthians 7, 1, he makes the same +classification of spiritual and carnal sin, saying, "Let us cleanse +ourselves from all defilement of flesh and spirit." By defilement of +the spirit he means those secret, subtle vices wherewith man pollutes +and corrupts his inner life in the sight of God; his sins not being +manifest to the world, but deceiving human reason and wisdom. + +12. If we would be Christians we must, first of all, be dead to +conduct of this sort. We must not receive nor tolerate the worldly +doctrine and corrupt inventions originating with ourselves, whether in +the nature of reason, philosophy or law, theories ignoring the Word of +God or else falsely passing under its name. For such are wholly of the +world; under their influence man has no regard to God's will and seeks +not his kingdom and eternal life. They are meant merely to further the +individual's own honor, pride, renown, wisdom, holiness or something +else. Though boast is made of the Gospel and of faith in Christ, yet +it is not serious, and the individual continues without power and +without fruit. + +13. If we are risen with Christ through faith, we must set our +affections upon things not earthly, corruptible, perishable, but upon +things above--the heavenly, divine, eternal; in other words, upon +doctrine right, pure and true, and whatever is pleasing to God, that +his honor and Christ's kingdom may be preserved. Thus shall we guard +ourselves against abuse of God's name, against false worship and false +trust and that presumption of self-holiness which pollutes and +defrauds the spirit. + +14. Under carnal worldliness Paul includes the gross vices, +enumerating in particular here, fornication, uncleanness, +covetousness, and so on, things which reason knows to be wicked and +condemns as such. The spiritual sins take reason captive and deceive +it, leaving it powerless to guard against them. They are termed +spiritual sins not simply because of their spirit-polluting character, +for all vices pollute the spirit, the carnal vices among them; but +because they are too subtle for flesh and blood to discern. The sins +of the flesh, however, are called carnal, or body-polluting, because +committed by the body, in its members. + +Now, as we are to be dead unto spiritual sins, so are we to be dead +unto carnal sins, or at least to make continual progress toward that +end, striving ever to turn away from all such earthly things and to +look toward the heavenly and divine. He who continues to seek carnal +things and to be occupied with them, has not as yet with Christ died +unto the world. Not having died, he is not risen; the resurrection of +Christ effects nothing in him. Christ is dead unto him and he unto +Christ. + +15. Paul's admonition is particularly necessary at the present time. +We see a large and constantly-increasing number who, despite their +boast of the Gospel and their certain knowledge of the polluting and +condemning power of spiritual and carnal sins, continue in their evil +course, forgetful of God's wrath, or endeavoring to trust in false +security. Indeed, it is a very common thing for men to do just as they +please and yet pretend innocence and seek to avoid censure. Some would +represent themselves guileless as lambs and blameless; no act of +theirs may be regarded evil or even wrong. They pretend great virtue +and Christian love. Yet they carry on their insidious, malicious +frauds, imposing falsehoods upon men. They ingeniously contrive to +make their conduct appear good, imagining that to pass as faultless +before men and to escape public censure means to deceive God also. But +they will learn how God looks upon the matter. Paul tells us (Gal 6, +7) God will not, like men, be mocked. To conceal and palliate will not +avail. Nothing will answer but dying to vice and then striving after +what is virtuous, divine and becoming the Christian character. + +16. Paul enumerates some gross and unpardonable vices--fornication, or +unchastity, and covetousness. He speaks also of these in Ephesians 5, +3-5 and in First Thessalonians 4, 3-7, as we have heard in the epistle +lessons for the second and third Sundays in Lent. He enjoins +Christians to guard against these sins, to be utterly dead to them. +For they are sensual, acknowledged such even among the gentiles; while +we strive after the perfect purity becoming souls who belong to Christ +and in heaven. It is incumbent upon the Christian to preserve his body +modest, and holy or chaste; to refrain from polluting himself by +fornication and other unchastity, after the manner of the world. + +17. Similarly does the apostle forbid covetousness, to which he gives +the infamous name of idolatry in the effort to make it more hideous in +the Christian's eyes, to induce him to shun it as an abominable vice +intensely hated of God. It is a vice calculated to turn a man wholly +from faith and from divine worship, until he regards not, nor seeks +after, God and his Word and heavenly treasures, but follows only after +the treasures of earth and seeks a god that will give him enough of +earthly good. + +18. Much might be said on this topic were we to consider it relative +to all orders and trades in succession. For plainly the world, +particularly in our day, is completely submerged in the vice of +covetousness. It is impossible to enumerate the subtle arts it can +invent, and the good and beautiful things it knows how to pass off +whereunder it masks itself as a thing not to be considered sinful, but +rather extremely virtuous and indicative of uprightness. And so +idolatry ever does. While before God it is the worst abomination, +before the world its appearance and reputation are superior. So far +from being recognized as sin, it is considered supreme holiness and +divine worship. + +The very worship of Mammon wears an imposing mask. It must not be +called covetousness or dishonest striving after property, but must be +known as upright, legitimate endeavor to obtain a livelihood, a +seeking to acquire property honestly. It ingeniously clothes itself +with the Word of God, saying God commands man to seek his bread by +labor, by his own exertions, and that every man is bound to provide +for his own household. No civil government, no, nor a preacher even, +can censure covetousness under that guise unless it be betrayed in +gross robbing and stealing. + +19. Let every man know that his covetousness will be laid to the +charge of his own conscience, that he will have to answer for it, for +God will not be deceived. It is evident the vice is gaining ground. +With its false appearance and ostentation, and its world-wide +prevalence, it is commonly accepted as legal. Without censure or +restraint, men are engrossed in coveting and accumulating to the +utmost. Those having position and power think they have the right to +acquire by violence as much as they can, daily making assessments and +imposts, and new oppressions and impositions upon the poor. And the +common rabble seek gain by raising prices, by extortion, fraud, and so +on. Yet all desire not to be charged with wrong-doing; they would not +they should be called unchristian on account of their conduct. Indeed, +such excess of covetousness obtains that the public robbing and +stealing, and the faithlessness and fraud, of the meanest hirelings, +servants and maids everywhere can no longer be restrained. + +20. But who would care to recount the full extent of this vice in all +dealings and interests of the world between man and man? Enough has +been said to induce every one who aims to be a Christian to examine +his own heart and, if he find himself guilty of such vice, to refrain; +if not, to know how to guard against it. Every individual can readily +perceive for himself what is consistent with Christian character in +this respect, what can be allowed with a good conscience; for he has +Christ's rule of dealing as we would be dealt with, which insures +equality and justice. Where unfairness exists, covetousness must +obtain to some extent. + +21. If you will not desist from the vice of covetousness, then know +you are not a Christian, not a believer, but, as Paul calls you, a +base, detestable idolater, having no part in God's kingdom; for you +are living wholly to the world and without intent to rise with Christ. +You will receive no blessing from the joy-inspiring and gracious +revelation that Christ died and rose for sinners. You cannot say, +"Therefore he died for me, I trust." Truly, Christ died for you, but +if you continue in your wickedness, using this revelation as a cloak +for your mean covetousness, do not--such is the declaration of the +text--by any means apply that comforting promise to yourself. Although +Christ indeed died and rose for all, yet unto you he is not risen; you +have not apprehended his resurrection by faith. You have seen the +smoke but have not felt the fire; you have heard the words but have +received nothing of their power. + + +THE NEW LIFE IN CHRIST. + +22. If you would be able honestly to boast of this revelation as unto +you, if you would have the comfort of knowing that Christ, through his +death and resurrection, has blessed you, you must not continue in your +old sinful life, but put on a new character. For Christ died and rose +for the very purpose of effecting your eventual death with him and +your participation in his resurrection: in other words, he died that +you might be made a new man, beginning even now, a man like unto +himself in heaven, a man having no covetous desire or ambition for +advantage over a neighbor, a man satisfied with what God grants him as +the result of his labor, and kind and beneficent to the needy. + +23. In his desire to arouse Christians to the necessity of guarding +against such vices as he mentions, Paul strengthens his admonition, in +conclusion, by grave threats and visions of divine wrath, saying, "for +which things' sake cometh the wrath of God upon the sons of +disobedience"; that is, upon the unbelieving world, which regards not +the Word of God, does not fear or believe in it nor strive to obey it, +and yet is unwilling to be charged with idolatry and other unchristian +principles, desiring rather to be considered righteous and God's own +people. + +In the last quoted clause Paul also implies that worldly conduct, the +life of worldly lusts such as covetousness and other vices, is +inconsistent and impossible with faith, and that the power of Christ's +resurrection cannot reach it. For this reason he terms them "sons of +disobedience," who have not faith and who, by their unchristian +conduct, bring God's wrath upon themselves and are cast out from the +kingdom of God. God seriously passes sentence against such conduct, +declaring he will reveal his wrath against it in bodily punishment in +this world and eternal punishment in the world hereafter. Elsewhere +Paul says practically the same thing (Eph 5, 6): "For because of these +things cometh the wrath of God upon the sons of disobedience." See +also Rom 1, 18. + +24. Such is the admonition of Paul unto all who would be called +Christians. He reminds them whereunto the Gospel of Christ calls them +and what his resurrection should work in them--death to all life and +doctrine not in harmony with God's Word and God's will--and that if +they believe in the risen and living Christ, they, as risen with him, +should seek after the same heavenly life where he sits at the right +hand of God, a life where is no sin nor worldly error, but eternal +life and imperishable treasures to be possessed and enjoyed with +Christ forever. + +25. But the revelation of Christ's resurrection can be apprehended by +nothing but faith. The things Paul here tells us of life and glory for +Christians in the risen Christ are not apparent to the world; in fact, +Christians themselves do not perceive them by external sense. Notice, +he says, "Ye died, and your life is hid with Christ in God." The world +does not understand the Christian life and has no word of praise for +it; it is hostile to the faith and cannot tolerate the fact that you +believe in Christ and refuse to join hands with it in love for worldly +lusts. A hidden life indeed is the Christian's; not only hidden to the +world, but, so far as external perception goes, to the Christian +himself. Nevertheless, it is a life sure and in safe keeping, and in +the hereafter its glory shall be manifest to all the world. For Paul +says: + +"When Christ, who is our life, shall be manifested, then shall ye also +with him be manifested in glory." + +26. Here is comfort for Christians in this earthly life where, though +they receive the doctrine of Christ and apprehend him by faith, their +resurrection seems to the world and to their own perceptions untrue; +where they must contend with sin and infirmities and moreover are +subject to much affliction and adversity; and where consequently they +are extremely sensible of death and terror when they would experience +joy and life. In this verse Paul comforts them, showing them where to +seek and surely apprehend their life. + +27. Be of good cheer, he would say, for ye are dead to the worldly +life. This life ye must renounce, but in so doing ye make a precious +exchange. Dying unto the world is a blessed experience, for which ye +will obtain a life far more glorious. Ye are now, through Christ's +death, redeemed from sin and from death eternal and are made +imperishable. Upon you is conferred everlasting glory. But this risen +life ye cannot yet perceive in yourselves; ye have it in Christ, +through faith. + +Christ is spoken of as "our life." Though the life is still unrevealed +to you, it is certain, insured to you beyond the power of any to +deprive you of it. By faith in Christ's life, then, are ye to be +preserved and to obtain victory over the terrors and torments of sin, +death and the devil, until that life shall be revealed in you and made +manifest to men. + +In Christ ye surely possess eternal life. Nothing is lacking to a +perfect realization except that the veil whereby it is hidden so long +as we are in mortal flesh and blood, is yet to be removed. Then will +eternal life be revealed. Then all worldly, terrestrial things, all +sin and death, will be abolished. In every Christian shall be manifest +only glory. Christians, then, believing in Christ, and knowing him +risen, should comfort themselves with the expectation of living with +him in eternal glory; the inevitable condition is that they have +first, in the world, died with him. + +28. Paul does not forget to recognize the earthly environment of +Christians and saints, for he says: "Put to death therefore your +members which are upon the earth." Though acknowledging Christians +dead with Christ unto worldly things and possessing life in Christ, he +yet tells them to mortify their members on earth, and enumerates the +sins of fornication, covetousness, etc. + +This is truly a strange idea, that it should be necessary for men who +have died and risen with Christ and hence have been made really holy, +to mortify worldly inclinations in their bodily members. The apostle +refers to this subject in Romans 7: 5, 8, 23, and elsewhere, +frequently explaining how, in the saints, there continue to remain +various lusts of original sin, which constantly rise in the effort to +break out, even gross external vices. These have to be resisted. They +are strong enough utterly to enslave a man, to subject him to the +deepest guilt, as Paul complains (Rom 7, 23); and they will surely do +it unless the individual, by faith and the aid of the Holy Spirit, +oppose and conquer them. + +29. Therefore, saints must, by a vigorous and unceasing warfare, +subdue their sinful lusts if they would not lose God's grace and their +faith. Paul says in Romans 8, 13: "If ye live after the flesh, ye must +die; but if by the Spirit ye put to death the deeds of the body, ye +shall live." In order, then, to retain the Spirit and the incipient +divine life, the Christian must contend against himself. + +This cannot be accomplished by the monastic hypocrisies wherewith some +expect to resist sin. For the pollution of sin is not merely something +adhering to the clothing, or to the skin externally, and easily washed +off. It is not something to be discharged from the body by fasting and +castigation. No, it penetrates the flesh and blood and is diffused +through the whole man. Positive mortification is necessary or it will +destroy one. And this is how to mortify sin: It must be perceived with +serious displeasure and repented of; and through faith Christ's +forgiveness must be sought and found. Thus shall sinful inclinations +be resisted, defeated and restrained from triumphing over you. More +has been said on this topic elsewhere. + + + + +_Sunday After Easter_ + +Text: First John 5, 4-12. + +4 For whatsoever is begotten of God overcometh the world: and this is +the victory that hath overcome the world, even our faith. 5 And who is +he that overcometh the world, but he that believeth that Jesus is the +Son of God? 6 This is he that came by water and blood, even Jesus +Christ; not with the water only, but with the water and with the +blood. 7 And it is the Spirit that beareth witness, because the Spirit +is the truth. 8 For there are three who bear witness, the Spirit, and +the water, and the blood: and the three agree in one. 9 If we receive +the witness of men, the witness of God is greater: for the witness of +God is this, that he hath borne witness concerning his Son. 10 He that +believeth on the Son of God hath the witness in him: he that believeth +not God hath made him a liar; because he hath not believed in the +witness that God hath borne concerning his Son. 11 And the witness is +this, that God gave unto us eternal life, and this life is in his Son. +12 He that hath the Son hath the life; he that hath not the Son of God +hath not the life. + + +VICTORIOUS FAITH. + +1. This epistle selection was primarily arranged for this particular +Sunday because it treats of baptism and of the new birth of the +believing Christian. It was in former time customary in the Church to +baptize immediately after Easter those who had accepted the Christian +faith and had been instructed in its precepts. This day is also called +"Dominicam in albis," and by us Germans "Weiszer Sonntag" (White +Sunday), because the candidates for baptism were clad in white linen +as indicative of their cleansing and new birth; just as today children +to be baptized are arrayed in a white christening-robe. + + +THE NEW BIRTH. + +2. While this lesson does not treat of the resurrection of Christ, it +has reference to its fruits: faith, the very essence of Christianity, +here expressed as being born of God; and the evidence of the Holy +Spirit, received through baptism, which assures us we are children of +God and have, through Christ, eternal life and all blessings. + +3. Though John's language is, as usual, plain and simple, yet, in the +ears of men generally, it is unusual and unintelligible. The world +estimates it as similar to the prattle of children or fools. What, +according to the world's construction, is implied by the statement, +"Whatsoever is begotten [born] of God overcometh the world?" +Overcoming the world, the unconverted would understand to mean +bringing into subjection to oneself every earthly thing and assuming +the position of sovereign of the world. Yet more absurd in the ears of +this class is the saying that we must be born of God. "Did one ever +hear of such a thing," they might exclaim, "as children born of God? +It would be less ridiculous to say we must be born of stones, after +the idea of the heathen poets." To the world there is no birth but +physical birth. Hence such doctrine as our lesson sets forth will ever +be strange, unintelligible, incomprehensible, to all but Christians. +But the latter speak with new tongues, as Christ in the last chapter +of Mark (verse 17) says they shall, for they are taught and +enlightened by the Holy Spirit. + +4. Clearly, then, when the Scriptures speak of being born of God, it +is not in a human sense; the reference is not to the conditions of our +temporal lives, but to those exalted ones of a future existence. To +say we must be born of God is equivalent to saying that if man is to +be redeemed from sin and eternal death, to enter into the kingdom of +God and into happiness, his physical birth will not suffice; all which +nature, reason, free-will and human endeavor may afford is inadequate. +Physical birth, it is true, answers for everything in the way of +temporal possession and achievement, everything great, powerful, +noble, rich, wise, learned; in short, every exalted and desirable +thing of earth. But all such possession and achievement serves only +the physical existence; it is swept away by death, to which event it +is ever subject. + +Hence becomes necessary a new and different birth, a birth more +significant than that of the natural man even in the case of emperors, +kings, or the wisest and most influential of earth. For as Isaiah says +(ch. 40, 6): "All flesh is grass, and all the goodliness thereof is as +the flower of the field. The grass withereth, the flower fadeth." The +demand is for a divine birth, a birth in which parentage is wholly of +God; a birth signifying the operation of God's divine power in man, a +power achieving something beyond the attainment of his natural +capacities and effecting in him new understanding and a new heart. + +5. The process is this: When the individual hears the Gospel message +of Christ--a message revealed and proclaimed not by the wisdom and +will of man, but through the Holy Spirit--and sincerely believes it, +he is justly recognized as conceived and born of God. John in his +gospel (ch. 1, 12) says: "As many as received him, to them gave he the +right to become children of God, even to them that believe on his +name." And in the first verse of the chapter including our text, he +tells us: "Whosoever believeth that Jesus is the Christ is begotten of +God." Through that faith, for the sake of his Son, God accepts us as +his children, pleasing to him and heirs of eternal life; and the Holy +Spirit will be sent into our hearts, as is explained later. + +6. This doctrine condemns those arrogant teachers who presumptuously +expect to be justified before God by their own merits and works. They +imagine that their wisdom, learning, good judgment, intelligence, fair +reputation and morality entitle them, because of the good they are +thus enabled to do, to the favor of God and to reception up into +heaven. But the Scriptures clearly teach the very reverse, that all +these things are nothing in the eyes of God. It is sheer human effort; +it is not being born of God. However wise and powerful you might be, +if even the noblest, most beautiful, fruit human nature can produce, +you could not see the kingdom of God unless you became a wholly +different person, unless you were born anew, according to Christ's +words in John 3, 3. And this is something impossible to your natural +powers. You certainly cannot make yourself of other parentage than you +are. God must begin the work in you, communicating his seed--his +Word--by virtue of which the Holy Spirit operates in you, enabling +you, by faith, to cling to the promise, as said before. + +7. Now, he who is thus born of God, John declares, overcomes the +world. Verily, this is a significant and forcible assertion the Holy +Spirit makes; it represents a tremendous power, a great work. The +child of God must, indeed, attempt and accomplish great things. The +birth effected through the Word and faith makes men true sovereigns, +above all earthly rulers; it gives them power even to overcome the +world, something impossible to any Roman or Turkish potentate. They +effect not their victory by physical force or temporal power, but by +the spiritual birth, through faith. As John says immediately after the +clause we are discussing, "This is the victory that hath overcome the +world, even our faith." Here is his own explanation of what he means +by being born of God. + + +THE TWO KINGDOMS. + +8. Now, in order to understand the nature of the spiritual victory and +how it is effected, we must know just what John means by the term +"world." The reference is not to dominion over territory, to property +or money. He implies the existence of two kingdoms. In one, the +kingdom of God, the heavenly kingdom of Christ, is included, first, +the angels in heaven, who are the chief lords, the inner circle of +counselors; second, the entire Christian Church on earth, under one +head, Christ the Lord and King. In the other kingdom, the hellish +kingdom, the devil is prince, and his mighty counselors and servants +are the angels who with him fell from heaven; it also includes the +world, those on earth who teach, believe and live contrary to Christ, +who represent the heathen, the Jews, the Turks and false Christians. + +By the heavenly kingdom of God we must understand, not only spiritual +life and godly people, but the lord and regent of that kingdom--Christ +with his angels, and his saints both living and dead. Thus, too, the +kingdom of the world represents not only the earthly life with its +worldly interests, but particularly its lord and regent--the devil and +his angels, and all unchristian, godless, wicked people on earth. So, +when John says, "Whatsoever is begotten of God overcometh the world," +he means by "world" the devil and his whole earthly dominion. + +9. Now, the workings of these two kingdoms are plainly evident, though +the leaders--Christ the Lord, and the devil--are not visible to mortal +eyes. Christ rules direct and effectually, in his own power, through +the Word and through the Holy Spirit in the hearts of believers, +maintaining them in the faith and in the knowledge of his Word, and +protecting from the devil's wrath and subtlety; further, he rules +through his angels, who guard his followers; again, he rules through +his people themselves, who exercise authority one over another in +loving service, each teaching, instructing, comforting and admonishing +a noble little band of godly, obedient, patient, chaste, kind, +tractable, benevolent souls. + +The nature of the devil's kingdom, the manner of life the world leads, +is easily apparent. This kingdom is simply a huge booth filled with +faithless, shameless, wicked individuals, impelled by their god to +every sort of disobedience, ingratitude and contempt of God and his +Word; to idolatry, false doctrine, persecution of Christians and the +practice of all wantonness, mischief, wickedness and vice. + +10. These two kingdoms are opposed. They continually contend for the +crown; they war with each other for supremacy. Christians are brought +into the conflict to hold the field against God's enemy, whose rule of +the world is one of falsehood and murder; they must contend with the +enemy's servants, his horde of factious spirits and basely wicked +individuals, in an effort to restrain evil and promote good. +Christians must be equipped for the fray; they must know how to meet +and successfully resist the enemy, how to carry the field unto +victory, and hold it. + + +FAITH THE VICTOR. + +11. Therefore, when John says, "Whatsoever is begotten of God +overcometh the world: and this is the victory that hath overcome the +world, even our faith," his purpose is to admonish Christians that +believers must manifest the power and working of faith in life and +deed. In fact, his chief aim in writing this text was to reprove false +Christians who are pleased to hear the doctrine that we are saved +through Christ alone, our works and merits not earning our salvation; +and who imagine the hearing of this doctrine constitutes them +Christians and that there is no necessity for any effort or contention +on their part. They forget that they must, through faith, become new +persons fitted to overcome the world and the devil. + +12. Victory over the devil is the sign of the true Christian. Thereby +we may know men are born of God, may distinguish them from the false +children who enjoy but the semblance of God's Word and never +experience its power. Such are mere "mondkinder" +(moon-children)--still-born, destitute of real divine life, or divine +power. It cannot be said we have been born of God when we continue in +our old dead and worldly course, and as before lie and live in sin at +the devil's pleasure. No, as children of God we must resist the devil +and his entire kingdom. If, then, instead of overcoming the world you +allow it to overcome you, then, boast as you may of faith and Christ, +your own conduct testifies that you are not a child of God. + +To illustrate, beginning with some of the lower and grosser sins: If +you boast of being a child of God, but still live in fornication, +adultery, and such vices, the devil has already overcome you and +wrested you from the kingdom of God. If you are miserly, injuring your +neighbor by usury, by overcharging, by false wares and fraudulent +business, you have permitted the world and your own flesh to overcome +you for a penny. If you entertain envy and hatred toward your +neighbor, you are at once thereby a captive servant of the devil. The +same principle holds in the case of sins more subtle and refined, +where the malicious knavery of the devil must be resisted. For +instance, the devil deceives with misleading doctrines, impelling men +to idolatry, false faith, presumption, despair, blasphemy, and so on. +Now, if you yield to him, suffering yourself to be seduced, what will +it profit you to boast of the Gospel faith? for you have not properly +grasped God's Word, you have not rightly recognized God in Christ, but +continue in error, in false fancies, captivated and deceived by the +devil. + +13. It requires something more than mere human wisdom and skill, more +than human power, to withstand and overcome an enemy so formidable as +the devil. As said before, the Christian must be fortified with the +knowledge of how to guard against his wiles and deceptions and how to +withstand him. Hence a Christian is called a person who is born of +God. He must be different from an intelligent heathen and a skillful +worldling to rightly understand God's Word and apprehend Christ +through faith, and must use such knowledge as weapons of offense and +defense in the conflict. Thus will he be able to withstand the devil +and the world and to gain the victory. God's Word and faith are the +power which will bring him through; he cannot be overcome so long as +he adheres to them. + +In this connection are John's words immediately preceding our text: +"This is the love of God, that we keep his commandments; and his +commandments are not grievous." Then he goes on, "For whatsoever is +begotten of God overcometh the world," etc. Such is the power +represented by genuine new birth, that therein the devil, the world +and all evil are overcome. Just as, in physical birth, a normal child +fully born into the world may overcome a slight offensive disease, +while an abnormal or still-born child perishes of its own weakness. + +14. For example, if I have faith and am born of God, I will not +pollute myself with unchastity and fornication, I will not bring +disgrace upon another's spouse or child. The new birth will indeed +teach me not to reject shamefully the treasure I have in Christ, not +to lose it willingly, and not to drive from me the indwelling Holy +Spirit. Faith, if it truly dwells in me, will not permit me to do +aught in violation of my conscience and of the Word and the will of +God. + +Should I be tempted by avarice to deceive and defraud my neighbor, or +to close my hand when I should give him aid, if I am a Christian and +born anew my faith will protest and turn me from such action. Can I +injure my neighbor or permit him to suffer want when I might +contribute to his relief, if I am aware that Christ has given his body +and shed his blood for me? How can there enter into the heart of the +Christian who believes he has received ineffable and eternal treasures +through the Son of God, the inclination to permit his neighbor to +suffer a trivial want when he can easily extend relief? Much less +would it be possible for the Christian to injure or to do injustice to +his neighbor for the sake of shamefully gaining some small advantage. +Rather he would reflect: "If I am, through Christ, a child of God and +an heir of heaven, the sum of this world's goods is far too +insignificant to induce me, for the sake of a penny, to deceive or +defraud anyone." + +Then, too, if the devil tempt you by his tyrannical, factious spirits, +or even by your own thoughts, to forsake your pure doctrine for his +deceptions, you as a Christian are to resist the temptation, +remembering the blessings you have through faith received from Christ +in the Gospel; you have been liberated from darkness, blindness and +error; have learned rightly to know God; and have obtained the sure +consolation of grace and salvation, being aware upon what you must +depend in life and death. Why, then, yield to the devil, allowing +yourself to be robbed of salvation and eternal life? Why not much +rather let go every earthly thing than to deny the Word of God or to +permit this blessed consolation to be perverted, falsified and wrested +from you? + +15. So, then, John says, "This is the victory that hath overcome the +world, even our faith." It is, indeed, saying very much for the +Christian faith to attribute to it such power over the devil and the +world--a power transcending all human ability. It requires an agency +greater and higher than human strength to triumph over the devil, +especially in the perplexing conflicts of conscience, when he vexes +and tortures the heart with terror of God's wrath in the attempt to +drive us to despair. At such times all our works must immediately sink +out of sight, leaving no help or victory except the faith that clings +to the word of Christ the Lord, believing that, for the sake of his +beloved Son, God will be merciful and will not condemn us for our sins +and unworthiness if we believe in him. Such faith as this stands fast +and gains the victory; neither the devil nor the gates of hell can +prevail against it. + +16. The same is true in all temptations. Before we can resist and +overcome, we must have faith to believe that through Christ we have +remission of sins and the favor of God; that God gives us help and +strength to enable us to stand in the conflict and successfully resist +the devil, the world, the flesh and death; that we obtain the victory +by the divine power of the Holy Spirit, lacking whose help we all +would be far too weak to win. Without faith, we are under the power of +the devil and sin, being subject to them by natural birth. We can be +liberated in no other way than through faith in Christ. + +17. That John has reference to faith in Christ is plainly evident from +his query, "Who is he that overcometh the world, but he that believeth +that Jesus is the Son of God?" The apostle's purpose therein is to +make plain just what the true Scriptural faith is and what it implies. +For there are other beliefs which the world calls faith. The Jews, the +Turks, the Papists, claim they also believe in God who created heaven +and earth. That such belief is not the true faith, however, is proved +by the fact of its ineffectiveness. It does not contend and overcome, +and it permits the believer to remain as he is, in his natural birth +and under the power of the devil and sin. + +But the faith which believes Jesus is the Son of God is the true, +triumphant sort. It is an invincible power wrought in the hearts of +Christians by the Holy Spirit. It is a sure knowledge, that does not +gaze and vacillate hither and thither according to its own thoughts. +It apprehends God in Christ the Son sent from heaven, through whom God +reveals his will and his love and transfers us from sin to grace, from +death to a new and eternal life; a refuge and trust that relies not +upon its own merit or worthiness, but upon Christ the Son of God, and +in his might and power battles against the world and the devil. +Therefore, the Christian faith is not the cold, ineffective, empty, +lifeless conception which Papists and others imagine it to be; no, it +is a living, active power, ever followed by victories and other +appropriate fruits. Where such fruits are lacking, faith and the new +birth are not there. + + +THE SOURCE OF FAITH. + +18. Thus we have the first part of our sermon on the new birth and +faith. For the second part, John shows whence and by what means comes +the faith productive of victory; he says: "This is he that came by +water and blood, even Jesus Christ; not with the water only, but with +the water and with the blood. And it is the Spirit that beareth +witness, because the Spirit is the truth. For there are three who bear +witness [in earth], the Spirit, and the water, and the blood," etc. + +19. John speaks of Christ's kingdom, and of the office the Holy Spirit +bears outwardly and visibly in the Christian Church, represented in +the ministerial office and the sacraments. He says: "There are three +who bear witness [in earth]." John, as usual, employs the word +"witness" in connection with the thought of preaching; it is a word he +frequently uses. For instance, in the beginning of his gospel, where +he speaks of John the Baptist, he says (ch. 1, 7): "The same came for +a witness, that he might bear witness of the light." So, in his use of +the phrase "witness" or "bearing witness," we are to understand simply +the public preaching of God's Word. Again, Christ says (John 16, +9-14), that the Holy Spirit shall bear witness of him; that is, he +shall publicly fill the ministerial office. This is God's own witness +to his Son. And here John tells us we have the victory over the devil +and the world, through faith, for the sake of Christ the Son of God. + +20. This witness Christ himself ordains shall ever go forth, and +remain, in the Church. To this end Christ sent the Holy Spirit; to +this end Christ himself called and gave the Holy Spirit to the +apostles and their successors, ministers, preachers and teachers, as +Paul tells us (Eph 4, 11-13), who are to exercise the Word, that the +Word may resound always and everywhere in the world, reaching to +children's children, and on down to future generations. Were the +witness not in the Church, the pulpit--in fact, the entire outward +administration of the Church--would be useless, for every man could +read the Scriptures for himself. But for the sake of the uninstructed +masses and the constantly rising young who, as yet in ignorance of the +Word, need admonition--for the sake of these, the Spirit must bear +public witness or administer the preaching office that they, too, may +learn to know the grace of God manifest and given to us through +Christ, and that God's wondrous works may be publicly recognized and +extolled by us in opposition to the devil and the world. + +21. Wherever such witness is borne, there certainly will be some +fruit. The witness never fails of effect. Some surely will be reached; +some will accept and believe it. Since it is the witness of the Holy +Spirit, and the apostle says here, the Spirit beareth witness, he will +be effective, producing in us that to which John refers when he says +we are children of God, and have the victory and eternal life. So the +Word--or the Gospel message accompanied by the witness of the +Spirit--and faith are vitally related. In the last analysis they are +inseparable. Without faith, preaching will be fruitless; and faith has +origin in the Word alone. Therefore, we should gladly hear and handle +the Word. Where it is, there is also the Holy Spirit; and where the +Spirit is, there must be at least some believers. Even if you have +already heard the Word and obtained faith, it will always continue to +strengthen you as you hear it. One knows not at what hour God may +touch and illumine his or another's heart. It may be in a time when we +least look for it, or in the individual of whom we have least +expectation. For the Spirit, as Christ says, breathes where he will, +and touches hearts when and where he knows them to be receptive. + +22. It is relative to the power and energy wrought by the Holy Spirit +that John speaks, indicating the source and means of the power of this +witness, when he says of Christ, "This is he that came by water and +blood," etc. In this sentence is included all we possess in the +kingdom of Christ, and here is extolled the efficacy of our beloved +baptism and the blood or sufferings of Christ. Here John unites all +the elements in one bundle, so to speak, making a triune witness. They +bear joint witness to our faith and confirm it--these three: the +water, the blood and the Spirit. + + +BAPTISM BY WATER AND BLOOD. + +23. Christ comes, first, "by water"; that is, by holy baptism. He +employs baptism as an outward sign of his work in the new birth of man +and in man's sanctification. This water by which Christ comes cannot +be a mere, empty sign; for he comes not merely to cleanse or bathe the +body with water, but to purify the whole man from all pollution and +blemishes inherent in him from Adam. Christ has instituted a cleansing +wholly unlike the Mosaic ablutions under the Old Testament +dispensation. Moses came with various laws relating to washings and +purifications, but they were only cleansings of the body or of the +flesh and had daily to be repeated. Now, since these ceremonials +contributed nothing to man's purification in God's sight--a thing to +be effected by nothing short of a new birth--Christ came with a new +order of cleansing, namely, baptism, which is not a mere external +ablution from physical impurities, but a washing effective in man's +purification from the inward pollution of his old sinful birth and +from an evil conscience, and bringing remission of sin and a good +conscience toward God, as Peter says. 1 Pet 3, 21. Paul, also (Tit 3, +5), calls baptism the "washing of regeneration and renewing of the +Holy Spirit." + +24. Christ first instituted baptism through John the Baptist. To +distinguish it from the Mosaic baptism, the old Jewish rite of +washings, Christ styles it "a baptism unto repentance and the +remission of sins." He designs that therein man shall perceive his +inner impurities and know them to be, in God's sight, beyond the power +of outward Mosaic ablutions to reach; shall know also that +purification of the conscience and remission of sins must be sought +and obtained through the power of Christ the Lord, who instituted +baptism. + +25. Secondly, that this cleansing of sin may be effected in us through +baptism, something more than mere water must be present. Mere water +could effect no more than do ordinary washings, and no more than +Jewish and Turkish baptisms and washings effect. There must be a power +and force accompanying the water effective to work inward +purification, the purification of the soul. Therefore, John says, +Christ came, not by water alone, but also by blood; not the blood of +bulls, or of calves, or of goats, those Old Testament sacrifices, but +his own blood, as Paul declares. Heb 9, 12. He comes through the +preaching office of the New Testament, which is his rule upon earth, +imparts to us the effective power of his shed blood, his sacrifice for +our sins, and thus applies to us the treasure wherewith he purchased +our redemption. + +26. Hence there is now in baptism this efficacy of the blood of +Christ. That is the true caustic soap which not only removes the +uncleanness of the outer man, but penetrates to the inner nature, +consuming its impurities and cleansing them away, that the heart may +become pure in God's sight. Thus, the blood of Christ is so +effectively mingled with the baptismal water that we must not regard +it as mere water, but water beautifully dyed with the precious crimson +blood of our dear Saviour, Christ. Baptism, then, cannot rightly be +regarded a physical cleansing, like the Mosaic ablutions, or like the +cleansing the bathhouse affords; it is a healing baptism, a baptism or +washing with blood, instituted by none but Christ, the Son of God, and +that through his own death. + +27. In the record of Christ's passion, careful note is made of the +fact that blood and water flowed immediately from the spear-thrust in +Christ's side as he hung upon the cross; it is pointed out as a +special miracle. The design there is to teach that Christ's shed blood +is not without significance, but stands for a washing or bath whose +efficacy is present in the baptism with water; and that from the slain +body of Christ issues an unceasing stream of water and blood, flowing +on down through the entire Christian Church, wherein we must all be +cleansed from our sins. What makes baptism so precious, so holy and +essential is the mingling and union of the water with the blood of +Christ; to be baptized into Christ with water is really to be washed +and cleansed with the blood of Christ. + + +THE SPIRIT. + +28. To these two John adds a third witness, "the Spirit." The Spirit +bears witness with the water and the blood; in fact, through these +other two he operates. It is the Holy Spirit himself; not as he is +invisible up in heaven in his divine essence, but the Spirit who +publicly manifests himself through his external office and permits +himself to be heard through his Word. As John here asserts, the Spirit +bears witness on earth with both the water and the blood. + +29. Neither Moses nor any other teacher in his doctrines of personal +effort and external purifications, his washings and his sprinklings of +the blood of sheep and goats--no such teacher brings and gives the +Spirit. With them is no Spirit, no divine power, no regeneration of +man. Any unbelieving, spiritless, wicked knave can exercise human +effort and practice physical cleansing. But Christ alone brings with +him the power and presence of the Holy Spirit, who sanctifies us +through the blood and water issuing from the divine side. The Spirit +makes us partakers of its cleansing influence through the external +office of preaching and through the sacraments, which are called the +office and gifts of the Holy Spirit. Through these the Spirit works in +the Christian Church just as he did at first, among the apostles on +the Day of Pentecost, and will continue to do in the whole world, unto +the last day. Without his ministration we would never obtain, nor know +anything about, the saving power of Christ's blood in baptism. + +30. Such is the kingdom Christ unceasingly develops through the +Christian Church. In him we have eternal purification when to the +water is added the Spirit, who through the Word enkindles the heart +and purifies it, not with the cleansing qualities of the water alone, +but with the healing efficacy of the blood of Christ, whereby sins are +exterminated and God's wrath appeased. Although the work of our +redemption was wrought once for all in Christ's blood shed upon the +cross and is sufficient to cancel the sins of the entire world, yet +Christ so instituted it that the same efficacy should remain forever, +and be daily distributed and offered to us through the Holy Spirit. + +31. This work of the Holy Spirit is neither received nor perceived +except through faith in this witness, the preached word of +Christ--when with the heart man grasps it and confidently believes it +is fulfilled in himself as the Word declares. Thus is the heart really +cleansed, the individual born anew, through the Holy Spirit present in +the sacred cleansing of water and of the blood of Christ. + +Peter (1 Pet 1, 2) speaks of the sanctification of Christians as the +"sprinkling of the blood of Jesus Christ" upon us by the Holy Spirit +through the public preaching of the Gospel. This sprinkling radically +differs from the Jewish sprinkling of water, or of the ashes of a red +heifer, or of the blood of a dead lamb or goat, round about the altar +and upon the applicants for purification. In the sanctification of +Christians, the true consecrated water and the sprinkled blood of +Christ are combined; that is, the message concerning the shed blood of +our Lord Jesus Christ is "sprinkled," so to speak, upon the soul, and +wherever that Word touches the soul it is effective. The blood in this +case is not the ineffective, lifeless blood of a slain animal, but the +potent, living blood of the Son of God. Under its application the soul +cannot remain impure. Christ's blood purifies and heals from sin and +death; it strikes at their very foundation, and entirely releases us +from their power and grants us eternal life for soul and body. + +32. Note, this text is a grand sermon on the witness Christians have +here on earth, which the apostle in concluding explains and extols in +beautiful and comforting words. He calls it a witness that God himself +bears to his Son and that serves to assure us of being the children of +God and possessors of eternal life. For he says: "And the witness is +this, that God gave unto us eternal life," etc. This is indeed an +excellent witness, which God himself witnesses and declares to you, +and the Holy Spirit brings and reveals to you. God cannot lie nor +deceive, he is the eternal, unchangeable truth, as already mentioned. +If you believe this witness, you certainly have received and possess +it, as John again says: "He that believeth on the Son of God hath the +witness in him." + + +FAITH TO BE IMPLICIT. + +33. The true, saving doctrine of the Christian faith is this: There +must be witness and confidence of heart so absolute as to leave no +room for doubt that, through Christ, we are God's children and have +remission of sins and eternal life. By way of showing us how God +earnestly enjoins such faith upon us and forbids us to have any doubts +on the subject, John says, "He that believeth not God hath made him a +liar; because he hath not believed in the witness that God hath borne +concerning his Son." + +34. This passage annihilates the pernicious, damnable, diabolical +doctrine of the Papists, who shamelessly claim it is right to doubt +and that a Christian should doubt his title to grace. This doctrine is +equivalent to teaching the propriety of disbelieving the testimony of +God. It is charging God with falsehood, dishonoring and blaspheming +the Lord Christ, openly affronting the Holy Spirit, knowingly plunging +people into unpardonable sins and blasphemies and consequently sending +them to the devil without hope or comfort of salvation. + +35. Such is the beautiful fruit of papistical doctrine; such is +papistical holiness. This is what they who would be the Christian +Church recommend to us. They would have us, with them, openly and +fearlessly charge God with falsehood, trample his Word under foot and +worship the devil in his stead. Further, they require us to praise and +honor them and render them thanks, rejoicing to be offered their +stipulated terms of friendship. At the same time they have not in a +single instance repented of their abominable idolatry or acknowledged +their error; rather they plume themselves on having in their purity +taught no wrong. If we will not accede to their demands, we must be +persecuted, put to death, exterminated everywhere in the world with +fire and sword. But the devil and death may accede in our stead. Let +the godly Christian desire and pray that God may hurl such accursed +doctrine into the abyss of hell and punish as they deserve the +impenitent blasphemers since they will not cease. And let all the +people say, Amen, amen. + +36. Note particularly the consolation of Paul's concluding words. Here +he embraces in one clear word the whole substance of the Gospel when +he says: "He that hath the Son hath the life; he that hath not the Son +of God hath not the life." How could he speak plainer and more +forcibly? What is the need of further inquiry and investigation or +discussion of this theme? Do you wish to have assurance of eternal +life? According to this verse, you have it truly if you possess Christ +the Son of God; and you have Christ when you believe this witness and +preaching as John says, and you should confidently rely upon it in +life and in death as the divine, eternal truth. But if you believe +not, you have not life; and all effort and suffering on your part, +yes, combined with the effort and suffering of the whole world, will +profit you nothing. You have not the Son of God if you do not believe +God's witness of him but charge God with falsehood. + + + + +_Second Sunday After Easter_ + +Text: First Peter 2, 20-25. + +20 For what glory is it, if, when ye sin, and are buffeted for it, ye +shall take it patiently? but if, when ye do well, and suffer for it, +ye shall take it patiently, this is acceptable with God. 21 For +hereunto were ye called: because Christ also suffered for you, leaving +you an example, that ye should follow his steps: 22 who did no sin, +neither was guile found in his mouth: 23 who, when he was reviled, +reviled not again; when he suffered, threatened not; but committed +himself to him that judgeth righteously: 24 who his own self bare our +sins in his body upon the tree, that we, having died unto sins, might +live unto righteousness; by whose stripes ye were healed. 25 For ye +were going astray like sheep; but are now returned unto the Shepherd +and Bishop of your souls. + + +PATIENCE UNDER TRIBULATION. + +1. This epistle lesson is a beautiful selection from apostolic +teaching. Doubtless it was intentionally arranged for this Sunday; for +Peter's concluding words, "For ye were going astray like sheep; but +are now returned unto the Shepherd and Bishop of your souls," accord +with the gospel selection about the Good Shepherd. Yet it might also +properly serve in part for the text of a sermon on the passion of +Christ; for the sufferings of Christ are here presented as an example +unto us. In the preceding part of the chapter, Peter taught the +Christians how, having obtained faith, they are to exhibit its +fruits--good works in the various stations of life. Particularly does +he admonish them to manifest the fruit of patience under crosses and +afflictions. + +2. When the individual accepts Christ and begins to profess his faith +in word and life, invariably--it cannot be otherwise--the world, that +eternal enemy of Christ and faithfully-obedient servant of the devil, +will be dissatisfied. The world regards it contemptible, disgraceful, +to live any life but one pleasing to itself, to do and speak aught but +as it desires. Its rage is excited toward the Christian and it +proceeds to persecute, to torture, even to murder him when possible. +We often hear the wiseacre scoffers say that Christ could have enjoyed +peace had he desired to. The same may be said of Christians; they +could have peace and pleasure if they would but take advice and +conform to the world. + +3. What are we to do? It is a fact that to maintain and obey the truth +is to stir up wrath and hatred. Even the heathen assert as much. But +the fault lies not with the advocate of truth but with its rejecters. +Is the truth not to be preached at all? Must we be silent and permit +all mankind to go direct to hell? Who could or would heap upon himself +the guilt of such negligence? The godly Christian, who looks for +eternal life after the present one and who aims to help others to +attain unto the same happy goal, assuredly must act the part he +professes, must assert his belief and show the world how it travels +the broad road to hell and eternal death. And to do so is to +antagonize the world and incur the displeasure of the devil. + +4. Now, since there is no escaping the fact that he who would confess +Christ and make the world better must, in return for his service and +benefactions, heap upon himself the enmity of the devil and his +adherents, as Peter says--since this is the case, we must remember +that it is incumbent upon us to have patience when the world manifests +its bitterest, most hateful enmity toward our doctrine and toward our +very lives, when it reviles and slanders and persecutes us to the +utmost for our principles. Peter here admonishes and persuades +Christians unto patience under these circumstances, and at the same +time seeks to comfort them with tender and impressive words. + +5. First, Peter reminds the believers of their calling--of their +reason and purpose in embracing Christianity. He says, in effect: +"Remember, belief in Christ necessitates confession of him, and the +entire Christian Church is numbered in the holy, divine calling that +stands for the praise of God and the promotion of his kingdom." An +essential feature of this calling is the suffering of evil in return +for good. It seems inevitable that Christians be condemned in the eyes +of the world and incur its highest displeasures; that they be destined +to take up the gauntlet against the devil and the world. It is said +(Ps 44, 22): "For thy sake are we killed all the day long; we are +accounted as sheep for the slaughter," or for the sacrifice. +Sacrificial sheep were kept in an enclosure, not permitted to go to +pasture with the others. They were not kept for breeding, but to be +daily, one after another, slaughtered. + +6. Paul would say: "What will you do, beloved Christians? Will you +live in the world and not encounter any persecution because of your +good deeds? Will you rage at the wickedness of the world, and in your +rage become wicked yourself and commit evil? Understand, you are +called to suffer persecutions; they are a consequence of your baptism, +your Christianity. For these you renounced the devil and professed +Christ. You are baptized unto the suffering of every sort of +misfortune, unto the enduring of the world and the devil." You cannot +escape the smoke when compelled to live in the inn where the devil is +host and the whole house is filled with it. Again, if you would have +fire, you must have smoke as a consequence; if you would be a +Christian and a child of God, you must endure the resultant evils that +befall you. + +7. In short, the Christian, because he is a Christian, is subjected to +the holy and precious cross. He must suffer at the hands of men and of +the devil, who plague and provoke him; outwardly with misery, +persecution, poverty and illness, or inwardly--in heart--with their +poisonous darts. The cross is the Christian's sign and watchword in +his holy, precious, noble and happy calling unto eternal life. To such +a calling must we render full dues and regard as good whatever it +brings. And why should we complain? Do not even wicked knaves and +opposers of Christians often suffer at the hands of one another what +they are not pleased to endure? And every man must frequently suffer +injuries and misfortunes relative to body, property, wife and +children. + +8. Then, if you would be a Christian and live justly in your calling, +be not so terribly alarmed, so filled with hostile rage, so extremely +impatient, at the torments of the world and the devil. If you are +unwilling to suffer and to be reviled and slandered, if you prefer +honor and ease, then deny Christ and embrace the delights of the world +and the devil. You will not, even then, be wholly free from suffering +and sorrow, though it will be your prerogative not to suffer as a +Christian and for the sake of Christ. At the same time, you will +discover that even though you enjoy only pleasure on earth, it will be +but for a brief time and ultimately you will find the bitter end of +the pleasure sought. + + +CHRIST OUR PATTERN. + +9. In the second place, by way of rendering more impressive his +admonition, Peter holds up the example of our real Master, our Leader +and Lord, Christ, who endured persecutions similar to ours, and +himself suffered more than any. The apostle refers to him in a truly +scriptural way--as of a twin or dual character. He presents him not as +an example of a saint in the ordinary sense, but as the real Shepherd +and Bishop of our souls, who suffered for us, making sacrifice for our +sins in his own body on the cross. In this capacity, he is our +treasure, comfort and salvation. + +10. The apostle beautifully and strikingly points out the sublime +perfections of our Pattern, in his suffering, by way of gently urging +us to patience. He presents the chief points of Christ's endurance, +examples of real patience; all our sufferings, when compared with +those of Christ, are cast into the shade. "The passion of Christ," +Peter would say, "the suffering of the Lord, is a surpassing, a +preeminent and sublimely glorious thing, transcending every other +instance of suffering; first, because it was for an example to us; +second, because he suffered to save us; third, because he suffered +innocently in all respects, never having committed any sin." In these +three points we must leave to him alone the distinction, humbling +ourselves before them; even had we suffered death in its every form, +we must cry that all our suffering is nothing in comparison with his. + +Even if we could attain to the sublimest, the supreme, the most +glorious degree of suffering, it would be but walking in his +footprints, following his example; it would be but to fall far short +of his suffering. He would stand preeminent--the Master. He would +maintain immeasurable superiority and we would still be left to follow +as best we could. The extent of his agony, the intensity and +bitterness of his sufferings, no one on earth can comprehend. And if +it be beyond our comprehension, how much more is it beyond our power +to imitate or experience. We may thank God we have it before us for an +example to behold and follow. True, we fall far short of perfect +following, but we may approach it in proportion to our sufferings, +faith and patience; for one may exceed another in these things. + +Christ is an example, Peter says, for all saints; not for a certain +few. Contrasted with Christ, all saints must with downcast eyes +confess: "Intense, bitter, grievous as our sufferings truly are, when +the sufferings of Christ our Lord are mentioned we will willingly keep +silent; for no human example of suffering will compare with that of +Christ." + +11. Now, this one fact, that one so exalted as Christ himself, the +only and eternal Son of God, has trod the path of suffering before us, +enduring unlimited distress, agony transcending the power of humanity +to experience--this alone should be enough to admonish and urge anyone +to patiently endure affliction. Why, then, should we disciples, we who +are so insignificant and inexperienced in comparison with our +Master--why should we be at all troubled at any suffering for his +sake? especially when all he asks of us is to follow him, to learn of +him and to remain his disciples. Here, mark you, is the example set +before the entire Christian Church, the pattern she is to follow to +the extent of at least walking in Christ's steps, at the same time, +however, remembering that her most intense sufferings are naught in +comparison to a single drop of his shed blood, as we shall hear later. + +12. Again, this example assumes its ineffable and inimitable character +from the fact that Christ suffered not for himself, nor yet merely as +an example, but in our stead. This act, to say the least, transcends +all human ability. No saint can boast of equaling this example, can +say he suffered for another as Christ suffered for our sins. No, here +all boasting is summarily disposed of. In respect to atonement, Christ +left us no example, for none can imitate him in that. He stands alone +there. He alone was called to suffer for all men; for those +individuals now called and holy, and for the still uncalled and +sinners. + +13. The atonement is the chief, the most exalted, article of the +Christian doctrine. Faith alone apprehends it as the highest good, the +greatest blessing, of our salvation, and recognizes that we cannot, by +our works or our sufferings, do or merit anything in atoning for sin. +The manner in which this subject is scripturally presented prohibits +us from adding to it anything of human origin. But so the accursed +popedom has done in the teachings of its pillars and supporters the +monks, who regard the sufferings of Christ as merely an example to us. +They pervert and render immaterial the fact that he suffered for us; +they place the entire responsibility upon ourselves, as if we, by our +own works or our suffering are to make satisfaction for our sins, to +appease God's wrath and to merit grace. This is a doctrine not found +in the Word of God, but is of their own trivial, self-selected, +self-devised and false human teachings. + +14. They have carried their untruthful, worthless inventions to the +extent of claiming for the saints not only sufficient acquired merit +for their own salvation, but a large accumulated surplus available for +others, which they have bequeathed to the Pope, thus furnishing him +with an abundant treasury. The Pope, through indulgences, is to +distribute this excess, these superfluous merits, as he feels +disposed, at the same time dipping out for himself and his shorn fat +swine the riches of the world; indeed, the ecclesiasts distribute +their own merits and works. This is the refined monastic chastity, +poverty and rigid obedience of the orders--nothing but shameless +falsehood and scandalous vice, practiced under that covering, both +privately and publicly, with the exception of a few who were sincere +in their desire to be monks, of whom I was one. These falsehoods the +orders readily sold to the laity on deathbeds and under other +circumstances. + +Indeed, wretched mortals who had incurred a death penalty and were +about to be publicly executed, they referred not to Christ for +comfort, but counseled patience in their own well-deserved suffering +and death; as if God would accept their pain as atonement for their +sins if only they suffered patiently. Purchasing of merit was the +ecclesiasts' chief doctrine, their strongest point. They fearlessly +proclaimed it in public, and through its influence erected numerous +churches and cloisters and satiated the avarice and cupidity of the +Pope. And I too, alas, was one of these knaves until God delivered me. +And now, God be praised, I am execrated and condemned by the hellish +seat of the Roman dragon with its scales because I assailed this papal +doctrine and would not justify it. + +15. Oh, the shameful abomination, that in the temple of God and in the +Christian Church must be taught and received things which make wholly +insignificant the sufferings and death of Christ! Gracious God! what +can be said for human merit--for superfluity of human merit--when not +one saint on earth has, with all his pains, suffered enough to cancel +his own obligations; much less to be entitled to the honor of making +his sufferings avail anything before God's judgment-seat, by way of +remuneration or satisfaction for the mortal sins of others in the face +of divine wrath? Note, Peter says Christ left us an example that we +should follow his steps; which is but concluding that no saint ever +wrought or suffered enough to warrant the claim: "I have accomplished +the measure--reached the limit; Christ is no more an example and +pattern for me." No; the saint ought to be ashamed to boast of his +sufferings in comparison to those of Christ, and ought to rejoice in +the privilege of being partaker of the divine pain, of sharing it so +far as he can, and thus be found in the footsteps of Christ. + +16. The theme of Christ's passion, then, must far outrank every other. +His sufferings are like pure and precious gold, compared to which ours +are as nothing. No one but Christ has suffered for the sins of +another. No man has ever paid the price of his own sins, great or +small. Even if man's suffering could avail aught for sin, the +individual could not go beyond expiating his own sins. But Christ had +no need at all to suffer for himself; for, as follows in the text, he +had committed no sin. He suffered to leave us an example, but yet also +to bring to man the great blessing of being able to say, "My sins and +the sins of the whole world were atoned for upon the cross, blotted +out, through Christ's death." Peter, Mary, John the Baptist, and every +soul born of woman must include himself or herself in this statement, +"Christ also suffered for you." + +17. In the third place, Christ stands preeminent, above all others, in +the affirmation of Peter, quoted from Isaiah 53, 9: + +"Who did no sin, neither was guile found in his mouth." + +18. You may draw your own conclusions as to the eminence of such a +one; for certainly there is to be found no other human being who has +not at some time sinned in word or deed. "If any man stumbleth not in +word, the same is a perfect man," says James 3, 2. But where is this +perfect man, and what is his name? It is this Christ, he alone of all, +James should have added. For Peter excludes all other individuals, in +one class, saying, "Ye were going astray like sheep." And later on +(ch. 3, 18) he tells us plainly, "Christ also suffered for sins once, +the righteous for the unrighteous." This statement leaves no man +innocent of sin, either in word or deed; and in word and deed is +included man's whole life. Speech and action are associated in various +Scripture references; as in Psalm 34, 13-14: "Keep thy tongue from +evil, and thy lips from speaking guile. Depart from evil, and do +good." But in speech is the greatest liability to error. In teaching, +counseling, admonishing, consoling and censuring, and in confessing +the truth, no one indeed will be found so perfect in his utterances as +never to commit a blunder. + +19. But Christ is the one perfect example in this respect. It is +impossible for saints to attain to his faultlessness. Surely no +man--unless he desires to be a liar and a true disciple of the devil +instead of a child of God and a faithful Christian--will be +presumptuous enough to put himself on an equality with Christ, will +dare boast himself without sin in word and act. Christ alone has +suffered, the righteous for the unrighteous; that prerogative can +honorably and truthfully be ascribed only to Christ the Lord, and is +his perpetually. No man is just and innocent in word and act. All must +confess their sufferings, of whatever nature, to be the result of +their own sins, and well deserved chastisement. For the fact of having +escaped the eternal wrath, condemnation and punishment of God, they +must thank this just one alone, he who, being himself blameless, +voluntarily suffered to make satisfaction for the unrighteous, and +appeased God's wrath. The sufferings of all saints, then, must be +rated far below those of Christ the Lord. The saints must clothe and +adorn themselves with his innocence, and with the entire Christian +Church pray, "Forgive us our trespasses"; and they must confess the +article, "I believe in the forgiveness of sins." + +20. Now, let us sum up the three arguments Peter uses in admonishing +Christians to patience in suffering. First: He says, "Hereunto were ye +called." Though you do have to suffer much and severely, you have ever +before you the example of Christ, to the limit of whose sufferings you +can never attain. You dare not boast even if you have suffered +everything. Moreover, you are under obligation to suffer for God's +sake. Second: Christ did not suffer for his own sake, nor of +necessity; he suffered for your sake, and all from good will toward +you. Third: He was wholly innocent--free from sin; internally--in +heart--and externally--in word and deed. For where evil dwells in the +heart, it cannot long remain concealed. It must manifest itself in +words, at least. Christ says (Mt 12, 34), "Out of the abundance of the +heart the mouth speaketh." + +21. Why, then, should you complain of your suffering or refuse to +suffer what your sins really deserve? Indeed, you deserve much more +than you receive--even eternal suffering. But God forgives you and +remits the eternal punishment for the sake of Christ the Lord, +desiring that you patiently endure the lesser suffering for the utter +mortification of the sins inherent in your flesh and blood. To make +such lot the less grievous to you, Christ has gone before and left you +an example of perfect patience under the most intense suffering, an +example equaled nowhere in the world. The Supreme Majesty, God's own +Son, suffered in the most ignominious manner the extremity of torture, +pain and anguish in body and soul, something intolerable to mere human +nature; and that innocently, and for us condemned sinners--suffering +for the sins of strangers. + +"Who, when he was reviled, reviled not again; when he suffered +threatened not." + +22. To further emphasize and make effectual in us the example of +Christ's patience, Peter proceeds to analyze it, to show it in its +true colors, to mention the details and make plain how it differs from +any other example of suffering. He has told us before that Christ did +no sin, neither was guile found in his mouth. Why, then, did the Jews +persecute and crucify him--put him to death? Inquire into his entire +life history and you will find that no one could justly impeach, nor +could convict, him for any sin. He himself appealed to his enemies to +prove aught of sin in him. No one could show an injury he had ever +done to anyone, or a wrong he had ever taught or practiced. On the +contrary, he had gone about to bring to the Jewish nation the grace +and salvation of God. He had revealed God's Word, opened the eyes of +the blind, healed the sick, cast out devils, fed great multitudes when +hungry and lacking food. In short, in all his life, there was nothing +in word or act but truth, goodness, beneficence and a disposition to +aid. In return for the good he wrought, he was compelled to receive +the ungrateful reward of man's hatred and condemnation. His enemies +were moved solely by obdurate, diabolical hatred, and could not cease +their persecutions until they brought him to the cross, where he was +disgracefully hung up nude between two murderers, being lifted up as +unworthy to touch the earth and to live among men. + +23. Christ was under no obligation to endure disgrace and +ill-treatment. He might have refrained from his benevolent +ministrations when he saw the futility of his efforts with the Jews. +But he did not so; even in his sufferings upon the cross he charitably +prayed for his enemies. He had authority, he had power enough, and he +would have been justified in the action, had he revenged himself on +his furious enemies, invoked evil upon them, and execrated them as +they deserved to be execrated; for they had treated him with gross +injustice before all the world, as even the testimony of his betrayer +and his judge and all creatures admitted, and had bitterly reviled him +when he hung upon the cross. But he did none of these things. He bore +with ineffable meekness and patience all the ill-treatment his enemies +could heap upon him. Even in his extremity of anguish, he benevolently +interceded for them to his Heavenly Father, to which act the prophet +Isaiah (ch. 53) offers a tribute of high praise. + +24. Notice, we have here in all respects a perfect and inimitable +example of patience--patience of the most exalted kind. In this +example we may behold as in a glass what we have yet to learn of calm +endurance, and thus be impelled to imitate that example in some small +measure at least. + +25. Not without reason does Peter applaud the fact that when Christ +was reviled he reviled not again, and when he suffered he threatened +not. Though to endure undeserved violence and injustice is hard +enough, that which more than aught else naturally renders suffering +grievous and makes men impatient is to experience the monstrous +unfairness of receiving the mean and vexatious reward of ingratitude +from individuals who have enjoyed one's favors and greatest +benefactions. Base ingratitude is extremely painful for human nature +to endure. It makes the heart flutter and the blood boil with a spirit +of revenge. When no alternative presents, an outburst of reviling, +execration and threatening follows. Flesh and blood has not the power +of restraint to enable it to remain calm when evil is returned for +favors and benevolence, and to say, "God be thanked." + +26. Mark the example of Christ, however, and there learn to censure +yourself. Beloved, how can you complain when you see how infinitely +greater was the grief and how much more painful the anxiety endured by +your beloved Lord and faithful Saviour, the Son of God himself, who +yet bore all patiently and submissively and, more than that, prayed +for those instrumental in causing that agony? Who with a single drop +of Christian blood in his heart would not blush with shame to be +guilty of murmuring at his sufferings when, before God, he is so +sinful and is deserving of much more affliction? Wicked, unprofitable +and condemned servant must he be who does not follow his Lord's +example of endurance but presumes to think himself better and nobler +than Christ; who with inimical spirit murmurs, complaining of great +injustice, when he really deserves affliction, and when he suffers +infinitely less than did his dear, righteous, innocent Lord. Beloved, +if Christ so suffered in return for the great blessing he conferred, +be not too indolent to imitate him in some degree by suffering without +anger and reproaches. Less reason have you to be angry and reproachful +from the fact that you, too, were one whose sins brought Christ to the +cross. + +27. But you may say: "What? Did not Christ revile when (Mt 23) he +called the scribes and pharisees hypocrites, murderers, serpents, a +generation of vipers, and even more severely rebuked them?" I reply: +Oh yes, we would gladly follow Christ's example here; we could +cheerfully revile and accuse. It is much easier than being patient. We +would need no Master to help us in this. But note what Peter says: +When Christ was about to suffer death, having fulfilled the obligation +of his ministry--having proclaimed the truth, rebuked falsehood and +been brought to the cross therefor--and being about to conclude his +mission by suffering, he reviled not; as a sheep for the slaughter, he +permitted himself to be executed and opened not his mouth against his +calumniators and murderers. See Isaiah 53, 7. + +28. It is necessary, then, to make a distinction here. Reviling--or +pronouncing execrations and threats--is of two kinds. In one case it +is official and pronounced of God; in the other, without authority and +comes from man. It was one of the duties of Christ's office on earth, +and one now incumbent upon those called to bear that office after him, +to assert the truth and censure the evil. Such a course is essential +to the honor of God and the salvation of souls; for if the truth were +to be ignored, who would come to God? Official chastisement is a work +of divine, Christian love. It is a parental duty imposed of God. God +has implanted in the parent nature intense love for the child; at the +same time, if parents are godly and have proper affection for their +children they will not connive at, or let pass unpunished, the +disobedience of the latter. They must chastise, both with reproof and +with keen rods. These are official strokes--love stripes--enjoined of +God, and their infliction is our duty. They are not injurious, but +beneficial. Solomon says (Prov 13, 24): "He that spareth his rod +hateth his son; but he that loveth him chasteneth him betimes." And +Jesus the son of Sirach says in Ecclesiasticus: "He that loveth his +son causeth him oft to feel the rod, that he may have joy of him in +the end." + +29. So everyone may, and should, reprove when official duty or his +neighbor's case requires; it serves to reform the subject. To quote +Solomon again (Prov 27, 6): "Faithful are the wounds of a friend; but +the kisses of an enemy are profuse [deceitful]." Reproofs and stripes +prompted by love and a faithful heart are beneficial. On the other +hand, an enemy may use fair and flattering words when he has enmity +and deceit at heart, preferring to let you go on to ruin rather than +by gentle reproof to warn of danger and rescue you from destruction. +The faithful, conscientious physician must often, of necessity and +with great pain to the patient, amputate a limb in order to save the +body. + +Paul, too, commands pious bishops to be urgent in season, out of +season; to reprove, rebuke, exhort, with all longsuffering. 2 Tim 4, +2; Tit 2, 15. By our silence to commend or to encourage to evil the +wrong-doer would not be to manifest one's love to the offender, but +rather to give him over wholly to death and the devil. + +30. It was this love and sincerity of heart which prompted Christ in +his office to censure and rebuke, for which he merited only wrath and +hatred; as we say, he sought his stripes. But the duty of his office +required such action on his part. His motive was to turn the +transgressors from their blindness and malice, and to rescue them from +perdition; and he could not be deterred by the consequent persecution, +cross and death which awaited. But having fulfilled his official +duties, and the hour of his suffering having arrived, he suffered +patiently, permitting his enemies to heap upon him all possible evil +in return for his manifested love and blessings. Instead of angrily +reviling and execrating while, suspended from the cross, he endured +the most shameful calumnies, he, with strong cries and with tears, +prayed, "Father, forgive them." It was, indeed, a heart of +unfathomable love that, in the midst of extreme suffering, had +compassion on its persecutors and blessed them in greater measure than +parent can bless child or one individual bless another. + +31. Observe, then, the distinction between official and unofficial +censure and rebuke; the former is prompted by love, and the latter by +wrath and hatred. The world, however, is artful and cunning enough +when it hears this distinction, to pervert and confuse the two, +exercising its own revenge under the name of official zeal and +reproof. For instance, if a preacher is disposed to act the knave, he +can easily give vent to his personal anger and vengeance in his pulpit +utterances, censuring and rebuking as he pleases, and then claim it is +all in obedience to the demand of office and for the good of the +people. + +Again, a judge, a mayor, or other prominent official, desiring +revengefully to satisfy a personal grudge, can more successfully +accomplish his object under the title of the office he bears and the +obligations imposed upon him for the punishment of the wicked than in +any other way. This practice now frequently obtains since the world +has learned to use the Gospel to conceal its malice and knavery, to +adorn it with the name of a divinely appointed office. It ever uses +the name and Word of God to cloak its infamy. But who is vigilant +enough to elude such knavery and to make the children of the devil +honest? Let him who would be a Christian, then, take heed how he shall +answer such accusation. Assuredly God will not allow himself to be +deceived. He will, in due time, relieve the innocent victim of +injustice, and his punishment will seek out the wicked. Peter says, +further: + +"But committed himself to him that judgeth righteously." + +32. Who revealed to Peter the nature of Christ's thoughts upon the +cross? The apostle has just been saying that Christ reviled not nor +thought of revenge, but rather manifested love and good-will toward +his virulent enemies. How could Christ approve such malice? Truly he +could not endorse it. Nor could he commend his enemies for crucifying +him and putting him to death upon the cross without cause. No such +conclusion may be drawn. The devil and his adherents must not construe +the passage to mean license to heap all manner of torture and distress +upon Christ and his saints as upon those who must not only patiently +bear these things, unmoved by revengeful desires, but must render +gratitude to their persecutors as if their acts were praiseworthy. No; +this can by no means be permitted. + +Could I be said to suffer innocently if I am obliged to confess I am +well treated? Several times in this epistle Peter admonishes +Christians not to suffer as evil-doers, thieves, murderers. But if I +suffer innocently and am unjustly treated, I am not to justify the +ill-treatment and strengthen the enemy in his sins; for, so doing, I +would approve his conduct and assume the guilt attributed. That +principle would be pleasing to the Pope and the devil and to tyrants; +they would willingly have it obtain. They are not wholly satisfied +even to murder the innocent; they would prefer to be justified in +their action--to have us confess to wrong-doing. But that is something +no Christian heart will do; it may be left to the devil. + +33. But the Papists will say: "However, it is written, You must suffer +and not revile; you must thank God for persecution and pray for your +enemies." That is true; but it is one thing to suffer patiently, the +while wishing your enemies well and praying for them, and quite a +different thing to justify them in their conduct. I must cease not to +confess the truth and maintain my innocence, both in heart and with my +lips. But if men will not accept my word, my heart must tell me I have +suffered injustice. Rather should I endure ten deaths, could my +enemies inflict them, than to condemn myself in violation of +conscience. So, when Peter made this little statement about Christ not +reviling nor threatening, which was true, he did not mean that Christ +justified his persecutors in their treatment of him. But what are we +to do? If we do not justify our enemies when they make us suffer, they +will do even worse things to us; for they desire the name and the +credit, in the eyes of the world, of having done right by us. Yes, as +Christ has somewhere said, they would have it thought they do God +great service by murdering us. Now, who is to judge and decide the +question? + +34. Peter declares that Christ committed the matter to him who judges +righteously. How should he do otherwise, knowing that his persecutors +treated him unjustly and yet maintained the contrary? There was for +him no judge on earth. He was compelled to commit the matter to that +righteous judge, his Heavenly Father. Well he knew that such sins and +blasphemies could not go unpunished. No, the sentence was already +passed, the sword sharpened, the angels given orders, for the +overthrow of Jerusalem. Previous to his sufferings, on his way to +Jerusalem, as Christ beheld the city, he announced its coming doom and +wept over it. Therefore, he prays for his enemies, saying: "Dear +Father, I must commit the matter to thee, since they refuse to hear or +to see the wrong they do. Well I know they are rushing into thy wrath +and thy terrible punishment, but I pray thee to forgive them what they +do to me." And so they would have been forgiven had they afterward +repented at the apostles' preaching, and had they not further sinned +in persecuting God's Word and thus brought upon their unrepentant +selves ultimate punishment. + + +CHRIST OUR EXAMPLE IN SUFFERING. + +35. Observe, as Christ did, so should we conduct ourselves in our +sufferings; not approving or assenting to whatever may be heaped upon +us, but yet not seeking revenge. We are to commit the matter to God, +who will judge aright. We cannot maintain our rights before the world; +therefore we must commit our cause to God, who judges righteously and +who will not allow calumniation of his Word and persecution of +believers to pass unpunished. We must, however, pray for our +persecutors, that they may be converted and escape future wrath and +punishment; and so we do. If it is possible for some of the bishops +and other Gospel-persecuting tyrants to be converted, we will heartily +pray and desire that their conversion may come to pass. But if it be +impossible, as now, alas, is to be feared, since, after having been +much admonished and often prayed for and having enjoyed the best +advantages, they wittingly rage against the known truth--if so, then +we must commit them to God's judgment. What more can we do? + +I am persuaded that the intolerable persecution and calumniating of +the Gospel prevalent today cannot be permitted to pass with impunity. +It must ultimately meet the coming judgment upon the Papacy and +Germany. Of this there can be no doubt. But it is ours to continue +preaching, praying, admonishing and beseeching, in the hope of +effecting repentance. Then, if our enemies still refuse to turn from +their evil ways, if they perish in their impenitence, what can we do +but say: "Dear God, we commit the matter to thee. Thou wilt punish +them; thou canst, indeed, most terribly." + +36. Such, mark you, is the example of Christ, presented to the entire +Christian Church--set up as a pattern for her. Hence it is the duty of +the Church, as Peter elsewhere tells us, to arm herself with the same +mind which was Christ's, to suffer as Christ did and to think: If +Christ, my Lord and Leader, has suffered for me with so great meekness +and patience, how much more reason have I to submit to suffering! And +what can it harm me to suffer when I know it is God's will? Not +because the suffering in itself is so perfecting and precious, but for +the sake of the dear Saviour who suffered for me. I know, too, that my +persecutors thus commit most abominable sins against God and incur his +wrath and punishment. Why, then, should I be impatient or desire +revenge? I am already too highly honored of God in the fact that my +sufferings meet his approbation and that he will perfectly avenge me +of mine enemies. What can it advantage me for them to burn eternally +in hell? I will rather pray and use my utmost efforts for their +conversion. If I fail and they are determined to persist in their +course, I must bring the matter home to God--must commit it to him. + +"Who his own self bare our sins in his body upon the tree, that we, +having died unto sins, might live unto righteousness." + +37. Peter's is the true preaching concerning the passion of Christ. He +teaches not only the merit in Christ's sufferings, but introduces both +themes--its efficacy and example. Such is Paul's custom, also. In this +verse Peter presents Christ's sufferings in the light of a sacrifice +for sin. They constitute a work acceptable to God as satisfaction for +the sins of the whole world and effective to reconcile him to men. So +great is God's wrath toward sin that none but that eternal one, the +Son of God, could avert it. He had himself to be the sacrifice, to +allow his body to be nailed to the cross. The cross was the altar +whereupon the sacrifice was consumed--wholly burned--in the fire of +his unfathomable love. He had to be his own high priest in this +sacrifice: for no earthly mortal, all being sinners and unclean, could +offer to God the sacrifice of his beloved and wholly sinless Son; the +boasting of the priests of Antichrist in regard to their masses, to +the contrary notwithstanding. Now, by the single sacrifice of God's +Son, our sins are remitted and we obtain grace and forgiveness; and +this fact can be grasped in no other way than through faith. + +38. Peter mentions the ultimate object of the divine sacrifice made +for us, what it accomplished in us, the fruit Christ's passion shall +yield; for he would not have the Christian Church overlook that point, +or neglect to preach it. Christ, he tells us, took upon himself our +sins, suffering the penalty. Therefore, Christ alone is entitled to be +called a sacrifice for all our sins. It was not designed, however, +that after the sacrifice we should remain as before; on the contrary, +the purpose was ultimately to work in us freedom from sins, to have us +live no longer unto sin but unto righteousness. Now, if in Christ our +sins are sacrificed, they are put to death, blotted out; for to +sacrifice means to slay, to kill. Under the Old Testament +dispensation, all sacrifices had to be presented to God slain. Now, if +our sins are put to death, it is not meant that we are to live in +them. + +39. Therefore, the saving doctrine of remission of sins and of +Christ's grace cannot be so construed as to admit of our continuing in +the old life and following our own desires. According to Paul (Rom 6, +1-8), enjoying grace and remission of sins does not give license to +live in sin. How shall we who are dead to sin live any longer therein? +The very fact that we may be reckoned dead unto sins means they may no +longer live and reign in us. In Christ's holy body were they throttled +and slain expressly that they might also be slain in us. + +40. Be careful, then, what you believe and how you live, that the +efficacy of Christ's sufferings may be manifestly fulfilled in you. +If, through faith, you have rightly apprehended his sacrifice, its +virtue will be indicated in the subduing and mortifying of your sins, +even as they are already slain and dead through his death on the +cross. But if you continue to live in sins, you cannot say they are +dead in you. You but deceive yourself, and your own evidence is false +when you boast of Christ in whom all sins are put to death, if sin +remains vigorous in you. We naturally conclude it is inconsistent for +sin to be dead in us and yet alive; for us to be free from sin and yet +captive or fast therein. This fact has already been sufficiently +pointed out. + +41. It is ours, Peter says, not only to believe that Christ has, +through the sacrifice of his own body, put to death sin and liberated +us therefrom--a thing the combined sacrifices of all mortal bodies +could never have effected--but, sin being put to death by him, to +endeavor to become ever more and more free from sin's sway in our +bodies, and to live henceforth unto righteousness, until we shall be +completely and finally released from sin through death. Therefore, if +before you believed on Christ you were an adulterer, a miser, a +coveter, a maligner, you ought now to regard all these sins as dead, +throttled through Christ; the benefit is yours through faith in his +sacrifice, and your sins should henceforth cease to reign in you. If +you have not so received the sacrifice, you cannot boast of Christ and +faith. Though Christ has died for you, though your sins have been put +upon him and reckoned dead, still you are not rid of those sins if you +do not desire to be, if you do not, through faith, apprehend Christ +and his blessing, nor in your life and conduct follow his example. + +42. Now you will say: "But you teach that we are all sinners, that +there is not even a saint on earth without sin. And surely we must +confess the article, 'I believe in the remission of sins,' and must +pray, 'Forgive us our debts.'" I reply, most assuredly you never will +attain sinless perfection here on earth; if such were the case you +would have no further need for faith and Christ. At the same time, it +is not designed that you should continue as you were before obtaining +remission of sins through faith. I speak of known sins wittingly +persisted in, in spite of the rebuke and condemnation of conscience. +These should be dead in you; in other words, they are not to rule you, +but you are to rule them, to resist them, to undertake their +mortification. And if occasionally you fail, if you stumble, you +should immediately rise again, embrace forgiveness and renew your +endeavor to mortify your sins. + +"By whose stripes ye were healed." + +43. It seems as if Peter could not sufficiently exalt and make +impressive Christ's sufferings. He brings in nearly the entire +Fifty-third chapter of Isaiah in the attempt. Note how, in regard to +the efficacy of works, he always significantly introduces the two +themes at the same time--how he carefully distinguishes between +performing human works in obedience to Christ's example, and receiving +by faith the merit of Christ's work. First, we have, "Who his own self +bare our sins in his body upon the tree ... by whose stripes ye were +healed." This is the vital part in our salvation. Christ alone could +fully accomplish the work. This doctrine must be taught in its purity +and simplicity, and must so be believed, in opposition to the devil +and his factions. Only so can we maintain the honor and the office of +Christ wherein is anchored our salvation. But the second part of the +doctrine must not be overlooked. There are false Christians who accept +only the first part and make no effort to reform themselves; but, +being liberated from our sins and in a state of salvation, we may not +again defile ourselves therewith. Where these two principals of the +Christian doctrine are not maintained in their proper relation, injury +must result to the truth in two respects: they who are occupied solely +with their own works corrupt the true doctrine of faith; they who +neglect to follow the example of Christ retard the efficacy and fruit +of that faith. + +"For ye were going astray like sheep." + +44. Here Peter bluntly and clearly points out the fact I have stated, +that liberation from sin and death was effected not by our works and +merits, but by Christ's wounds and death alone. Forgiveness cost you +nothing, Peter teaches; no blood, no wounds. You were powerless in +this direction. You were but miserable, erring, lost sheep, separated +from God, condemned to hell and unable to council or help yourselves. +In just such condition are all they who are out of Christ. As Isaiah +the prophet says more plainly in the chapter from which these words +are taken (verse 6): "All we like sheep have gone astray; we have +turned every one to his own way." That is, whatever our lives, +whatever our intent, we but turned farther away from God. As it is +written (Ps 14, 3): "They are all gone aside; they are together become +filthy; there is none that doeth good, no, not one." + +45. That men are prone to go astray like sheep is clearly exhibited in +their conduct; history proves it. It has ever been the case that when +mankind was divided into various idolatries or false services of God, +into superstitions numerous and varied, even when God's people thought +to have attained the perfection of holiness--then one ran here and +another there, ever seeking and seeking to come upon the road to +heaven but getting farther and farther from it. It was exactly the +case of the sheep straying from the flock and lost to the shepherd: +the farther it runs and the more it follows the voice of strangers, +the farther astray it goes. It continues to wander and to flee until +it finally perishes, unless it hears again the voice of the shepherd. +Let no one, then, dare boast of having himself found the right way to +heaven, of having merited God's grace and the remission of sins by his +own manner of life. All men must confess the truth of Scripture +testimony that we were but erring sheep, fleeing ever farther from our +Shepherd and Saviour, until he turned us back to himself. + +"But are now returned unto the Shepherd and Bishop of your souls." + +46. You have now heard the voice of your Shepherd, who has brought you +back to himself, from your erring and idolatrous ways. It was not your +own effort that effected your return; it was accomplished at the cost +of your Shepherd's wounds and shed blood. Be careful, then, Peter +would say, to live not like erring and lost sheep; but, being +converted--turned back--follow your beloved Saviour. In him you have a +godly Shepherd who faithfully pastures and cares for you; and also a +loyal Bishop who ever watches over and guards you, not permitting you +to stray. + +47. Immeasurably gracious and comforting are these words. But the +meaning of the word "bishop" has been miserably obscured and perverted +by our idolatrous priests and episcopal frauds. Likewise have they +perverted and corrupted the terms "ecclesiasts," "Church," "divine +service," "priest," etc., by their antichristian rule. Only those have +right to the name "ecclesiast" who have been redeemed from their sins +through Christ's wounds, and who live holy lives. But the Papists have +taken the name away from true Christians and applied it to the Pope's +besmeared, and shaven-headed ones. Again, when we hear the word +"bishop" we think only of great, pointed caps and of silver staves. As +if it were sufficient to place in the Church such masks, such carved +and hewn idols! For they are nothing better; in fact, they do more +harm. + +According to the Scriptures, a true bishop is an overseer, a guardian, +a watchman. He is like unto the householder, the warder of the city, +or any judicial officer or regent who exercises constant oversight of +state or municipal affairs. Formerly there were bishops in each +parish, deriving their name from the fact that their office required +oversight of the Church and the guarding against the devil, against +false doctrines and all manner of offenses. Paul, too (Acts 20, 28), +reminds the bishops of their office, saying: "Take heed unto +yourselves, and to all the flock, in which the Holy Spirit hath made +you bishops [overseers]." And overseers should bishops still be, as in +fact all godly preachers and carers for souls are. But in all Popedom +the office now is but a mere name, to the sin and shame of the entire +Christian Church. + +48. Now, Christ our Lord is that faithful Guardian, that true Bishop, +who above all others is entitled to the name (with him office and name +are identical), and who bears it with due honor, to our eternal +happiness. For, standing at the right hand of God and showing his +wounds, he unceasingly intercedes for us before the Father; and +moreover, on earth he rules, sustains, nourishes and protects, through +his Word, his sacraments and the efficacy of the Holy Spirit, the +little flock that believe in him. Were he not present with and +watching over us here, the devil would long ago have overthrown and +destroyed us, and also the Word of God and the name of Christ. And +such is the case when God in wrath turns away his eyes from the world +to punish its ingratitude. Then immediately everything falls into the +devil's power. Therefore, pure doctrine, faith, confession and the use +of the sacraments are dependent for their perpetuity solely upon the +vigilant guardianship of our beloved Shepherd and Bishop. + +49. Comforting, indeed, is it to have in Christ a priest so faithful +and righteous; though, alas, the worthy name of "priest" also has been +subjected to shame and contempt because of the Pope's disgraceful, +shaven, shallow-headed occupants of the office. Comforting, indeed, it +is to be the happy lambs who have a welcome refuge in the Shepherd and +find in him joy and comfort in every time of need, assured that his +perfect faithfulness cares for and protects us from the devil and the +gates of hell. Relative to this subject, the entire Twenty-third Psalm +is a beautiful and joyous song, of which the refrain is, "The Lord is +my Shepherd." + + + + +_Third Sunday After Easter_ + +Text: First Peter 2, 11-20. + +11 Beloved, I beseech you as sojourners and pilgrims, to abstain from +fleshly lusts, which war against the soul; 12 having your behavior +seemly among the Gentiles; that, wherein they speak against you as +evil-doers, they may by your good works, which they behold, glorify +God in the day of visitation. + +13 Be subject to every ordinance of man for the Lord's sake: whether +to the king, as supreme; 14 or unto governors, as sent by him for +vengeance on evil-doers and for praise to them that do well. 15 For so +is the will of God, that by well-doing ye should put to silence the +ignorance of foolish men: 16 as free, and not using your freedom for a +cloak of wickedness, but as bondservants of God. 17 Honor all men. +Love the brotherhood. Fear God. Honor the king. + +18 Servants, be in subjection to your masters with all fear; not only +to the good and gentle, but also to the froward. 19 For this is +acceptable, if for conscience toward God a man endureth griefs, +suffering wrongfully. 20 For what glory is it, if, when ye sin, and +are buffeted for it, ye shall take it patiently? but if, when ye do +well, and suffer for it, ye shall take it patiently, this is +acceptable with God. + + +OUR CHRISTIAN DUTIES. + +1. This epistle selection, too, is an admonition to good works, or the +fruits of faith. It touches upon nearly every condition of life, +teaching how each individual should live and conduct himself. But +first, Peter admonishes Christians in general that in their +intercourse with gentiles, or the unbelieving world, they give no real +occasion for censure or reproach concerning their conduct. The +admonition seems to hinge upon the fact that Christians, as the +apostle reminds them in the first and second chapters, have been +called to a lively, a never-dying, hope of an imperishable inheritance +in heaven, and of eternal joy and salvation; that they are now +redeemed, having obtained remission of sins through the precious blood +of Christ; and again, that they are become a holy nation and royal +priesthood, to show forth and magnify the grace of God, they who in +time past were not God's people and had not obtained grace. "But now," +Peter would say, "you have obtained grace through the divine calling +of Christ, through the suffering of your Lord. Live, then, as a holy +people of God and citizens of heaven." + +2. We have already heard that in the Christian life are two essential +principles, two principles upon which Christian teachers may lay +emphasis. First, faith in the fact that through Christ's blood we are +released from sin and have forgiveness; second, being forgiven, our +natures are to be changed and we are to walk in newness of life. In +baptism, when we first believe, we obtain not only remission of sins +whereby we are of grace made children of God, but also the power to +purge out, to mortify, the remaining sins. Our transgressions are not +forgiven, Paul says (Rom 1, 6), with the privilege of continuing in +them, as the insolent rejecters of grace imagine. It is this way: Our +sins being blotted out through the blood of Christ, we need not to +make remuneration or render satisfaction for them; we are children of +grace and enjoy forgiveness. Nevertheless, inherent sin is not +entirely purged out, or mortified. + + +REMISSION AND MORTIFICATION DEFINED. + +3. There is difference between remission of sins and mortification of +them. The distinction should be made clear for the sake of combating +those who confound and pervert the two principles by their false +doctrines. In regard to remission, the Pope and many others have +taught that forgiveness of sins is obtained through the foolishness of +men's own self-elected works, the satisfactions of their own devising. +This error has ever prevailed in the world. Cain was the first to make +it, and it will continue to the end. And where this error is refuted, +false teachers are found who, on the other hand, accept and boast of +the doctrine of grace without enjoying its happy results. They proceed +as if mere forgiveness were enough, and without further effect than +averting punishment; as if it leaves us where we were before, not +ameliorating in any wise our moral condition; and as if no more is to +be known about Christ and the Gospel. + +Therefore, they who claim to be Christians must learn that, having +obtained forgiveness without merit on their part, they should +henceforth give no place to sins, but rather resist their former evil +lusts and avoid and flee from the fruits and works thereof. Such is +the substance of this lesson. + +4. But note from the apostle's words how his view has changed since +the time when, as a fisherman of Bethsaida, he went about with the +Lord previous to the Lord's death and resurrection. At that time Peter +and the other apostles, in fact the entire Jewish nation, had no other +conception of Christ's kingdom--or the kingdom of God--than as an +earthly one wherein they should know only happiness, figuring as +wealthy farmers, citizens, noblemen, counts and lords. The sum of the +world's goods should be theirs, and all the gentiles their vassals. +They were to be thenceforth undisturbed by enemies, wars, famine or +misfortune, and to enjoy the extremity of peace, leisure and happiness +under their supreme King, the Messiah. Such were their hopes, even +their expectations. With these pleasing fancies were their minds +filled. And just so today are the Jews full and drunken with their +visionary dreams. + + +THE NATURE OF CHRIST'S KINGDOM. + +5. Observe here, however, Peter teaches that the lot of the sharer in +Christ's kingdom is quite the reverse of what he once imagined. "O +beloved Christians," he would say, "who are called and baptized into +the royal and priestly kingdom of Christ, I have now to tell you +things quite different from the ideas and dreams you and I used to +entertain. We are, it is true, citizens, counts and lords in the +kingdom where Christ reigns supreme over all earthly kings and lords, +and where is only eternal riches, peace and happiness in every form; +but the life of that kingdom is unlike that of earthly kings and +dominions. You are not, be it known, lords and noblemen in a worldly +sense; neither is Christ a king as the world regards kingliness, and +the kingdom of the world is not in harmony with his. Know, then, you +must regard yourselves strangers and pilgrims in the kingdom of the +world. + +"Therefore, I admonish you that, having now become +Christians--brothers in the eternal heavenly kingdom--your manner of +life should be such as becomes them who are no longer of a worldly +kingdom. Regard this earthly life only as the traveler or pilgrim +regards the country wherein he journeys, the inn where he procures a +night's lodging. He does not expect to remain in the city, to be mayor +or even a citizen. He finds there his food, but his thoughts are cast +beyond its gates, to the place where home is. So," Peter says, "must +you look upon your earthly course. You did not become Christians with +the prospect of reigning here on earth, as the Jews fancy they shall +reign and be established. The dwelling-place, the citizenship and the +authority of Christians are to be found in another direction, not in +this world. Therefore, think of yourselves as pilgrims on earth, +directing your attention toward other possessions and another country, +wherein you shall be lords forever, and where no discord nor +misfortune such as you must endure in this earthly harbor shall ever +enter." + + +CHRISTIAN USE OF THIS LIFE. + +6. But how is indifference to this life to be accomplished? Peter goes +on to say: "Be subject to every ordinance of man ... whether to the +king ... or unto governors"; again, "Servants, be in subjection to +your masters ... also to the froward." How is it consistent with royal +citizenship in a celestial country to be a pilgrim on earth? How can +we live here with wives and children, houses and lands, and being +citizens under a temporal government, and yet not be at home? There is +a distinction here which, as before said, was at first difficult for +the beloved apostles themselves to understand. But to Christians, +especially those of today, it should be clear. Christ and the apostles +do not, in this teaching, design the rejection of external government +and human authority--what Peter here terms ordinances of men. No, they +permit these to remain as they are; moreover, they enjoin us to submit +to and make use of them. + +7. This is the difference to be kept in mind: We are to conduct +ourselves in our earthly stations and occupations as not regarding +this life our true kingdom and best good. And we are not to think the +life beyond holds nothing more nor better than what we possess here, +as do the Jews and the Turks. Although they believe in the +resurrection of the dead, they carnally imagine the future life will +be like the present except for its perfect peace and happiness, its +freedom from misfortune, persecution and all ills. It is the +prerogative of the Pope and his holy epicures to believe nothing in +any respect. + +Every Christian, be he lord or servant, prince or subject, should +conduct himself as befits his station, using in trust whatever God has +given him--dominion and subjects, house and home, wife and children, +money and property, meat and drink. He is to regard himself solely as +a guest of earth, as one eating his morsel of bread or taking his +lunch in an inn; he must conduct himself in this earthly harbor as a +pious guest. Thus may he actually be a king reigning with fidelity, or +a lord faithful to his office, and at the same time declare: "I count +nothing on this life. I do not expect to remain here. This is but a +strange country to me. True, I am seated in the uppermost place at +table in this inn; but the occupant of the lowest seat has just as +much as I, here or yonder. For we are alike guests. But he who +assigned my duty, whose command I execute, gave me orders to conduct +myself piously and honorably in this inn, as becomes a guest." + +8. So should Christians in all stations of life--lords and ladies, +servants and maids--conduct themselves as guests of earth. Let them, +in that capacity, eat and drink, make use of clothing and shoes, +houses and lands, as long as God wills, yet be prepared to take up +their journey when these things pass, and to move on out of life as +the guest moves on out of the house or the city which is not his home. +Let them conduct themselves as does the guest, with civility toward +those with whom they come in contact, not infringing on the rights of +any. For a visitor may not unrestrainedly follow his own pleasure and +inclinations in the house of a stranger. The saying is: "If you would +be a guest, you must behave civilly; otherwise you may promptly be +shown the door or the dungeon." + +9. Christians should be aware of their citizenship in a better +country, that they may rightly adapt themselves to this world. Let +them not occupy the present life as if intending to remain in it; nor +as do the monks, who flee responsibility, avoiding civil office and +trying to run out of the world. For Peter says rather that we are not +to escape our fellows and live each for himself, but to remain in our +several conditions in life, united with other mortals as God has bound +us, and serving one another. At the same time, we are to regard this +life as a journey through a country where we have no citizenship--where +we are not at home; to think of ourselves as travelers or pilgrims +occupying for a night the same inn, eating and drinking there and then +leaving the place. + +10. Let not the occupants of the humbler stations--servants and +subjects--grumble: "Why should I vex myself with unpleasant household +tasks, with farm work or heavy labor? This life is not my home anyway, +and I may as well have it better. Therefore, I will abandon my station +and enjoy myself; the monks and priests have, in their stations, +withdrawn themselves from the world and yet drunk deeply, satisfying +fleshly lusts." No, this is not the right way. If you are unwilling to +put up with your lot, as the guest in a tavern and among strangers +must do, you also may not eat and drink. + +Similarly, they who are favored with loftier positions in life may +not, upon this authority, abandon themselves to the idea of living in +the sheer idleness and lustful pleasure their more favored station +permits, as if they were to be here always. Let them reason thus: +"This life, it is true, is transitory--a voyage, a pilgrimage, leading +to our actual fatherland. But since it is God's will that everyone +should serve his fellows here in his respective station, in the office +committed to him, we will do whatever is enjoined upon us. We will +serve our subjects, our neighbors, our wives and children so long as +we can; we would not relax our service even if we knew we had to +depart this very hour and leave all earthly things. For, God be +praised, had we to die now we would know where we belong, where our +home is. While we are here, however, on the way, it is ours to fulfill +the obligations of our earthly citizenship. Therefore, we will live +with our fellows in obedience to the law of our abiding-place, even +unto the hour wherein we must cross the threshold outward, that we may +depart in honor, leaving no occasion for complaint." + +11. Thus, mark you, should every Christian conduct himself here on +earth, according to Peter. In the first place, he should know where is +his real home, his fatherland. We learn this through faith in Christ, +whereby we become children of God, heirs of eternal life, citizens of +heaven. Accordingly, we sing: "Now we pray thee, Holy Spirit, for true +faith," etc., when we depart home from this wretchedness. This +sentiment accords beautifully with the text here where Peter calls us +"sojourners and pilgrims"--wayfarers in earthly wretchedness, desiring +home and casting our thoughts beyond the gates of our sojourning-place. +Second, though we must suffer this wretched condition in a foreign +land, we are under obligation to render every honor to the host and to +respect the inn, making the best of whatever may befall us. + +12. The prophet Jeremiah found it necessary to give admonition of this +sort to his wretched Jewish countrymen in Babylon who longed +unspeakably to be home again and almost despaired because of having so +long to suffer misery among strangers when many of their brethren were +at home. Other prophets had encouraged them with the promise of soon +being returned. Consequently many of them ceased to till the land and +neglected to provide for a livelihood. To these Jeremiah writes (ch. +29, 10): "Ye must have patience, for ye are not so soon to return--not +till seventy years be accomplished." Meanwhile, though in wretchedness +and captivity, they were to do as he bids in verses 5-7: "Build ye +houses, and dwell in them; and plant gardens, and eat the fruit of +them. Take ye wives, and beget sons and daughters; and take wives for +your sons, and give your daughters to husbands, that they may bear +sons and daughters: and multiply ye there, and be not diminished. And +seek the peace of the city whither I have caused you to be carried +away captive, and pray unto Jehovah for it; for in the peace thereof +shall ye have peace." + +That there in their misery they should build houses and make +themselves citizens of Babylon, should marry and rear children--yes, +give their children in marriage--as if they were to remain there +permanently--this injunction of the prophet was altogether +disagreeable and annoying to them. And still more offensive was the +command to pray for the city and kingdom wherein they were captives. +Much rather would they have prayed for liberation; for, influenced by +the other prophets, they hoped to return home the following year. + +13. Now, how was it with them? The godly, faithful ones had reason to +hope and trust in release and a return to their own kingdom. Surely +there was no pleasure, no joy, for them in their present miserable +condition, as in Psalm 137 they testify and complain by the rivers of +Babylon. There they cried and wept and had not an hour of enjoyment +when they thought of home. The long seventy years their hearts +continually stood at the gate ready to depart, so that they had no +inclination whatever to build houses, to cultivate farms, to make +gardens, to take wives and rear children. Nevertheless, the prophet +bids them meet all the requirements of citizens of that country; and +more than that, to pray for their hosts in the same spirit in which +they would pray for their neighbors and fellow-citizens, asking God +for peace and prosperity upon the city. + + +CHRISTIANS SUBJECTS OF TWO KINGDOMS. + +14. So, too, Christians are subjects of two kingdoms--they have +experience of two kinds of life. Here on earth where the world has its +home and its heavenly kingdom, we surely are not citizens. According +to Paul (Phil 3, 20), "our conversation"--our citizenship--"is with +Christ in heaven"; that is, in yonder life, the life we await. As the +Jews hoped to be released from Babylon, we hope to be released from +this present life and to go where we shall be lordly citizens forever. +But being obliged to continue in this wretched state--our Babylon--so +long as God wills, we should do as the Jews were commanded to +do--mingle with other mortals, eat and drink, make homes, till the +soil, fill civil offices and show good will toward our fellows, even +praying for them, until the hour arrives for us to depart unto our +home. + +15. He who is guided by these facts, who comprehends the distinction +between the kingdom of heaven and the kingdom of the world, will know +how to resist successfully all classes of fanatics. For these latter +paint this life in a terrible aspect. They want to run out of the +world entirely, and are unwilling to associate with anyone; or they +proceed to disturb civil regulations and to overthrow all order; or +again, as with the Pope, they interfere in secular rule, desiring +temporal authority, wholly under the name and color of Christianity. + +Having as Christians forgiveness of sins, and being now people of God, +children of his kingdom, citizens no longer of Babylon but of heaven, +let us know that during the period of our sojourn here among +strangers, it is ours to live righteously, honorably and chastely, to +further civil and domestic peace and to lend counsel and aid to +benefit even the wicked and ungrateful, meanwhile constantly striving +after our inheritance and keeping in mind the kingdom whither we are +bound. + +16. In short, a Christian must be one who, as Paul says (1 Cor 7, +29-31), uses this world as not abusing it, who buys and possesses as +though he possessed not, who has wife and children as though he had +them not and who builds as though not building. How is it possible to +reconcile these seeming inconsistencies? By making the Christian faith +distinct from the faith of the Jews and Turks--yes, of the Papists +even: by accepting the fact that the Christian's attitude toward this +earthly life is the attitude of the guest; that in such capacity is he +to build, to buy, to have dealings and hold intercourse with his +fellows, to join them in all temporal affairs--a guest who respects +his host's wishes, the laws of the realm and of the city and the +customs of the inn, but at the same time the Christian refrains from +attesting his satisfaction with this life as if he intended to remain +here and hoped for nothing better. Thus will the Christian pass +through every temporal event in the right way--having every possession +as though not having it, using and yet not cleaving to it; not so +occupied with the temporal as to lose the eternal, but leaving +behind--forgetting--the former while striving after the latter as the +goal set before him. + +17. Therefore, they who presume to run out of the world by going into +the desert or the wilderness; who, unwilling to occupy the inn but +finding it indispensable nevertheless, must become their own +hosts--these are great and unreasonable fools. Surely they must eat +and drink and have clothing and shelter. With these things they cannot +dispense, even if they can withdraw from all society. Nor is their +action forsaking and fleeing the world, as they imagine it to be. +Whatever your station and condition, whatever your occupation in life, +of necessity you must be somewhere on earth while mortal life is +yours. Nor has God separated you from men; he has placed you in +society. Each individual is created and born for the sake of other +individuals. But observe, wherever you are and whatever your station, +you are, I say, to flee the world. + + +HOW TO ESCAPE THE WORLD. + +18. But how are we to flee the world? Not by donning caps and creeping +into a corner or going into the wilderness. You cannot so escape the +devil and sin. Satan will as easily find you in the wilderness in a +gray cap as he will in the market in a red coat. It is the heart which +must flee, and that by keeping itself "unspotted from the world," as +James 1, 27 says. In other words, you must not cling to temporal +things, but be guided by the doctrine of faith in Christ, and await +the eternal, heavenly inheritance; and in that faith and that hope are +you to execute the trust and work committed to you here, declaring the +while: "That which I do here is not the chief good, the thing of real +value, for which I live; though such is the case with the world, the +Jews, the Turks and the Papists. I hold this temporal life as a +tavern, valuing it no more than the guest values the inn where he +enjoys food and lodging, while heart and mind turn ever to his own +home." + +What tolerance would there be for one foolish enough to declare: "I +will not eat nor drink here. I will behave peculiarly, smashing +windows and turning things upside down, for this is not my +abiding-place"? For the very purpose of advancing himself on his +journey, the traveler should make use of the inn, accepting whatever +is offered. + +19. Likewise should Christians use the world, constantly casting their +thoughts beyond this life, notwithstanding they have here house and +home, wife and children. These are for the present life only, yet the +Christian owes them due consideration, the while he asserts: "Today we +are here, tomorrow elsewhere. Now we avail ourselves of this inn, the +next day of another. We do not expect to remain here." + +Relative to this subject, Peter in his beautiful Pentecostal sermon +says concerning David, who nevertheless was a holy king, that he did +not ascend into the heavens, but, having fulfilled the will of God, +fell asleep. Peter, so far from being willing to disparage David's +office and rule, to criticise him therein for wrong-doing, rather +magnifies it in glowing terms. David was a king, and cast not aside +his crown; no, he retained his royal glory. He held his office as a +God-intrusted one, in the execution whereof he served God. Similarly +should the righteous ruler do--in fact, all men in their respective +offices and stations. Let them remember they are not placed where they +are to choose their own pleasure, but solely for the service of God. +Such is their duty so long as they are here--transients, like the +stranger at the inn with other guests, who conducts himself with +respect to the needs and the pleasure of his fellows, doing as they +do, and in case of danger and necessity uniting with them in the +effort to help and protect. + +20. King David did not regard his kingdom and his God-bestowed +blessings as his real glory, but as his office, his opportunities for +service in this earthly pilgrimage. In it all he remains a guest, +expecting to leave this tarrying-place for a certain abode. Hence he +says (Ps 39, 12): "I am a stranger with thee, a sojourner, as all my +fathers were." How is that? Has a king of David's glorious rank +occasion to speak thus? Is he a guest who occupies a royal throne, who +is lord of landed estate and of more than twelve hundred thousand +people according to his own calculation? This is David's meaning: In +his kingdom he serves God as a transient here on earth, and set apart +by God for that purpose; but at the same time as a citizen of God's +kingdom in another life, another existence, which he regards more +glorious than earthly glory, and as affording something better than a +temporal crown. + + +REASONS TO ABSTAIN FROM CARNAL LUST. + +21. Such is Peter's teaching. He admonishes Christians to Christlike +lives and works in view of the fact that they are called to great +glory, having become through Christ a royal priesthood, a people of +God and citizens of heaven. He would have them occupy this temporal +world as guests, striving after another and eternal kingdom; that is, +to abstain from all carnal lusts and maintain a blameless walk, a life +of good works. The apostle assigns two reasons for such self-denial: +First, that we may not, through carnal, lustful habits, lose the +spiritual and eternal; second, that God's name and the glory we have +in Christ may not be slandered among our heathen adversaries, but +rather, because of our good works, honored. These are the chief +reasons for doing good works. They ought most forcibly to urge us to +the performance of our duties. + +22. Peter admonishes, first, to "abstain from fleshly lusts, which war +against the soul." He implies that if we do not resist carnal +inclinations, but rather follow them, we shall lose our priceless +eternal inheritance. To be a stranger on earth, striving after another +and better life, is inconsistent with living in fleshly lusts as if +one's sole intent was to remain in the world forever. If you would +have the things of one life, Peter says, you must forsake the things +of the other. If you forget your fatherland and lie drunken with this +carnal life, as does the heathen world in living in unbelief and +without hope of eternal life, you will never reach yonder existence; +for so you reject it. + +It is necessary to strive if we are to withstand the lusts of the +flesh; for these, Peter says, war against the soul--against faith and +the good conscience in man. If lust triumphs, our hold on the Spirit +and on faith is lost. Now, if you would not be defeated, you must +valiantly contend against carnal inclinations, being careful to +overcome them and to maintain your spiritual, eternal good. In this +instance, our own welfare demands the conquest. + +23. In the second place, God's honor calls for it. God's honor here on +earth is affected by our manner of life. We are to avoid giving +occasion for our enemies to open their mouths in calumniation of God's +name and his Word. Rather must we magnify the name of God by our +confession and general conduct, and thus win others, who shall with us +confess and honor him. Christ commands (Mt 5, 16): "Even so let your +light shine before men; that they may see your good works, and glorify +your Father who is in heaven." + +24. Peter proceeds to enumerate certain good works appropriate to +Christians in all stations of life, particularly those Christians +under authority, or in a state of servitude--men-servants and +maid-servants. In the apostle's day, Christians had to submit to +heathen authority--to serve unbelieving masters. Peter admonishes +Christians to glorify God by their conduct, patiently bearing the +violence and injustice offered, and forbearing to return evil; as we +heard in the epistle lesson for the preceding Sunday which follows +today's text. But to take up all the good works Peter enumerates here +would require too much time at present. + + + + +_Third Sunday After Easter_ +Second Sermon. + +Text: First Corinthians 15, 20-28. + +20 But now hath Christ been raised from the dead, the firstfruits of +them that are asleep. 21 For since by man came death, by man came also +the resurrection of the dead. 22 For as in Adam all die, so also in +Christ shall all be made alive. 23 But each in his own order: Christ +the firstfruits; then they that are Christ's, at his coming. 24 Then +cometh the end, when he shall deliver up the kingdom to God, even the +Father; when he shall have abolished all rule and all authority and +power. 25 For he must reign, till he hath put all his enemies under +his feet. 26 The last enemy that shall be abolished is death. 27 For, +He put all things in subjection under his feet. But when he saith, All +things are put in subjection, it is evident that he is excepted who +did subject all things unto him. 28 And when all things have been +subjected unto him, then shall the Son also himself be subjected to +him that did subject all things unto him, that God may be all in all. + + +We have no desire to reject the Sunday epistle readings in common use +up to this time, particularly as some of them are excellent and +profitable; nevertheless, a different order and selection might well +have been made. For portions have been taken from James for the two +Sundays following, the intent of the compilers having been to choose +something from each of the apostles, among whom they regarded James +one of the chief. These selections, however, seem not to have been +written by an apostle; they do not at all compare with the selections +from the other apostles. It were better for the instruction and +comfort of the people, and as befitting this season, to handle the +article of the resurrection--concerning the resurrection of both +Christ and ourselves, or of all the dead--between Easter and +Pentecost. It seems appropriate so to do, making selections from the +preaching of the apostles; for instance, the entire fifteenth chapter +of Paul's first epistle to the Corinthians, which treats throughout of +the resurrection of the dead. Therefore, we shall arrange this chapter +to the present and following Sundays. It is our intent to so use it +hereafter, and they who feel disposed may adopt it likewise. But it is +not our purpose in so doing to restrict those who prefer the old +arrangement. The entire fifteenth chapter, however, being amply +explained in special sermons, we would advise everyone to read those +expositions. + + + + +_Fourth Sunday After Easter_ + +Text: First Corinthians 15, 35-50. + +35 But some one will say, How are the dead raised? and with what +manner of body do they come? 36 Thou foolish one, that which thou +thyself sowest is not quickened except it die: 37 and that which thou +sowest, thou sowest not the body that shall be, but a bare grain, it +may chance of wheat, or of some other kind; 38 but God giveth it a +body even as it pleased him, and to each seed a body of its own. 39 +All flesh is not the same flesh; but there is one flesh of men, and +another flesh of beasts, and another flesh of birds, and another of +fishes. 40 There are also celestial bodies, and bodies terrestrial; +but the glory of the celestial is one, and the glory of the +terrestrial is another. 41 There is one glory of the sun, and another +glory of the moon, and another glory of the stars; for one star +differeth from another star in glory. 42 So also is the resurrection +of the dead. It is sown in corruption; it is raised in incorruption: +43 it is sown in dishonor; it is raised in glory: it is sown in +weakness; it is raised in power; 44 it is sown a natural body; it is +raised a spiritual body. If there is a natural body, there is also a +spiritual body. 45 So also it is written, The first man Adam became a +living soul. The last Adam became a life-giving spirit. 46 Howbeit +that is not first which is spiritual, but that which is natural; then +that which is spiritual. 47 The first man is of the earth, earthy; the +second man is of heaven. 48 As is the earthy, such are they also that +are earthy: and as is the heavenly, such are they also that are +heavenly. 49 And as we have borne the image of the earthy we shall +also bear the image of the heavenly. + +50 Now this I say, brethren, that flesh and blood cannot inherit the +kingdom of God; neither doth corruption inherit incorruption. + + +This selection follows immediately after the one we have arranged for +the preceding Sunday, concerning the resurrection of the dead. In the +text Paul deals with the question, How are the dead raised, and with +what body do they come? This passage likewise is treated fully enough +in the sermons on the fifteenth chapter, and they who desire may read +those discourses; they are too lengthy to insert here. + +The selection from the first chapter of James, however, having +commonly been read for this Sunday, and as it contains good +instruction and admonition, we will, for the sake of some who may +desire to retain it, allow it to remain; and we will make some +explanation of it lest we be thought to desire its rejection +altogether. It was not, however, written by an apostle. It does not +bear the apostolic stamp in all particulars, and is not in every +respect compatible with the true doctrine. + + + + +_Fourth Sunday After Easter_ +Second Sermon.[1] + +Text: James 1, 16-21. + +16 Be not deceived, my beloved brethren. 17 Every good gift and every +perfect gift is from above, coming down from the Father of lights, +with whom can be no variation, neither shadow that is cast by turning. +18 Of his own will he brought us forth by the word of truth, that we +should be a kind of firstfruits of his creatures. + +19 Ye know this, my beloved brethren. But let every man be swift to +hear, slow to speak, slow to wrath: 20 for the wrath of man worketh +not the righteousness of God. 21 Wherefore putting away all filthiness +and overflowing of wickedness, receive with meekness the implanted +word, which is able to save your souls. + +[Footnote 1: This sermon was printed first in the "Two Sermons on +Anger," by Luther, Wittenberg, 1536.] + + +1. This lesson was addressed to all Christians. Particularly was it +meant for the time when they had to endure from the unbelieving world +persecutions severe and oft; as James indicates at the outset, where +he says (verses 2-4): "Count it all joy, my brethren, when ye fall +into manifold temptations; knowing that the proving of your faith +worketh patience. And let patience have its perfect work, that ye may +be perfect and entire." Again (verse 12): "Blessed is the man that +endureth temptation." + + +WHY MEN REJECT THE GOSPEL. + +2. Two things there are which part men from the Gospel: one is angry +impatience, and the other evil lust. Of these James speaks in this +epistle. The former sin, he says, arises under persecution--when for +the sake of Christ the Lord you must give up property and honor, and +risk body and life; must be regarded as fools, as the drudges, yes, +the footstool, of the world. Painful and intolerable to the point of +discouragement and weariness is such a lot, particularly when it is +apparent that your persecutors enjoy good fortune, having honor, power +and wealth, while you suffer constantly. Peter, too, admonishes (1 Pet +3, 10), upon authority of Psalm 34, 12-14: He who would be a Christian +must be prepared to avoid evil and do good, to seek peace, to refrain +his tongue from evil and his lips from speaking guile, and must commit +himself to God. + +In the case of a great many people otherwise favorably disposed toward +the Gospel, it is nothing but persecution which deters and repels them +from it. They cannot endure the injuries and reproaches they must +suffer for its sake. But for the precious holy cross which is laid +upon Christians, and their inability to overcome indignation and +impatience, the world would long ago have been crowded with +Christians. But on account of trials men recoil, saying: "Rather than +endure these, I will remain with the majority; as it is with them, so +be it with me." + +3. The second thing to which James refers is worldly +lust--"filthiness," as James terms it. This, too, is a prevailing +evil, particularly with the common people. When they once hear the +Gospel they are prone to think right away that they know all about it. +They cease to heed it and drown in lust, pride and covetousness of the +world, being concerned entirely with accumulating wealth and seeking +pleasure. + +4. That these two evils prevail is apparent to the eyes of all men +today. We fear that we shall fare no better than the prophets and the +apostles; these things are likely to continue. Nevertheless, we must +unceasingly exert ourselves in behalf of ourselves and others to guard +diligently against both these evils. Particularly must we not +impatiently murmur and rage against God; we must also show meekness +toward our fellowmen, to the end that wrath everywhere may be quelled +and subdued, and only patience and meekness reign among Christians. + +5. As I said before, such seems to be the trend of the whole text. The +apostle gives a reason why we should be patient to the extent of not +allowing ourselves to be vexed with them who injure us, especially +ungrateful rejecters of the Word of God or persecutors of Christians. +The reason he assigns is the debt of gratitude we owe: we are to +remember the great good we receive from God in heaven--"Every good +gift and every perfect gift is from above, coming down from the Father +of lights." + + +OUR BLESSINGS OUTWEIGH OUR ILLS. + +6. If you carefully balance our gifts and trials against each other +and weigh them carefully, you will find the blessings conferred upon +you so numerous and rich as far to outweigh the injuries and +reproaches you must incur. Therefore, if you are assailed by the +world, and are provoked to impatience by ingratitude, contempt and +persecution, compare with your trials the blessings and consolations +you have in Christ and his Gospel. You will soon find you have more +reason to pity your enemies than you have to murmur and to rage +against them. + +7. Again, concerning them who live in worldly lusts--in "filthiness," +as the apostle terms it: let not their conduct induce you to forsake +the Gospel to be like them; for their portion is altogether paltry in +comparison with your glorious blessings and divine riches. Take +thought, then, and do not allow yourselves to be misled either by the +wanton wickedness of the world, through the injury and pain it may +inflict, or by the prosperity of the world's wealthy, who live +riotously in all manner of voluptuousness. Look upon what you have +from the Father in comparison--his divine blessings, his perfect +gifts. + +8. For the sake of distinction, we shall designate by "good gifts" the +blessings we enjoy here in this life; by "perfect gifts" those +awaiting us in the life to come. James implies this distinction when +he says: "Of his own will he brought us forth by the word of truth, +that we should be a kind of first-fruits of his creatures." In the +terms "good gifts" and "perfect gifts," the apostle comprehends all +our blessings, those we have already received in the present life and +those to be ours in the life to come. + +9. I will not now speak particularly of earthly, transient and +changeable blessings, such as temporal goods, honor, a healthy body +and others, but could we only compare our blessings with these and +weigh our treasures and surpassing blessings, we should presently +conclude that ours transcend in value a hundred thousand times +anything the world possesses and boasts. Many individuals there are +who would give thousands of dollars to have the sight of both eyes. So +much do they prize the blessing of sight, they would willingly suffer +a year's illness or endure other great inconveniences to obtain it. +Less sensible would they be to such discomforts than to the +deprivation of the thing they desire. + +Of physical blessings particularly, we shall not now speak, however, +save to mention that they are never equaled by physical ills. Who can +purchase or merit, even by enduring tenfold his present physical ills, +the very least of God's gifts; as, for instance, the beholding of the +light of the beautiful sun for a single day? And so long as mortal +life itself remains, you have the greatest of blessings, one +outweighing far all gold and silver and all the misfortunes you may +endure. + + +OUR BLESSINGS IN CHRIST'S RESURRECTION. + +But we shall speak now particularly of the blessings we have in +Christ's resurrection, a subject appropriate to this Paschal season. +The text says, Every good gift and every perfect gift cometh down from +the Father of lights. For God has begun the work of edifying us, of +building us up, and will constitute us his own children, his heirs. +This work, James says, is wrought through the Gospel, or "the word of +truth," as he terms it. + +10. But what does the resurrection advantage us? It has already +brought us this gain: our hearts are enlightened and filled with joy, +and we have passed from the darkness of sin, error and fear into the +clear light; the Christian is able to judge all sects, all doctrines +of devils, that may arise on earth. Is it not a thing of unspeakable +value, a precious gift, to be enlightened and taught of God to the +extent of being able to judge correctly every doctrine and every kind +of conduct exhibited in this world, and to show all men how to +live--what to do and what to avoid? Well may we boast, then, of having +here on earth also a Father--"the Father of lights"--from whom we +receive blessings of such magnitude that man should willingly yield +body and life for their attainment. + +What would I in my darkness not have given to be liberated from the +very dread which prompted the celebration of masses and other +abominations, yes, from the torture and anguish of conscience which +left me no rest? or to have instruction enabling me rightly to +interpret a single psalm? I would, for such enlightenment, readily +have crawled on the ground to the ends of the earth. Thank God, we now +have the blessed treasure abundantly, the great and precious light, +the gracious Word. What is the sum of all suffering and misfortune +compared to this light? + +11. Secondly, through Christ's resurrection we have a good, joyous +conscience, one able to withstand every form of sin and temptation and +to maintain a sure hope of eternal life. The great, glorious gifts and +blessings of the resurrection are these: the Gospel, Holy Baptism, the +power of the Holy Spirit, and comfort in all adversity. What is a +slight injury or the loss of some temporal blessing in comparison with +these? What reason has any man to murmur and to rage when such divine +blessings are his, even here in this life, blessings which none can +take away or abridge? + +If, then, you are called to renounce money, possessions, honor and +men's favor, remember you have a treasure more precious than all the +honors and all the possessions of the world. Again, when you see one +living in great splendor, in pleasure and presumption, following his +own inclinations, think thus: "What has he? A wretched portion, a +beggarly morsel. In contrast, I have divine grace enabling me to know +God's will and the work he would have me do, and all in heaven and on +earth is mine." Look, says James, upon the treasure already obtained +from the Father of lights--his great and glorious gifts. + +12. But these do not represent the consummation of resurrection +blessings. We must yet await the real, the perfect, gifts. Our earthly +condition does not admit of perfection; hence we cannot truly +perceive, cannot comprehend, our treasure. We are but "a kind of +first-fruits of his creatures." God has only commenced to work in us, +but he will not leave us in that state. If we continue in faith, not +allowing ourselves to be turned away through wrath and impatience, God +will bring us to the real, eternal blessings, called "perfect gifts," +the possession of which excludes error, stumbling, anger, and any sin +whatever. + + +THE FUTURE LIFE OF BLESSEDNESS. + +13. That future existence, James goes on to say, will be one wherein +is "no variation, neither shadow that is cast by turning"--no +alternating of light and darkness. In other words, there will not be +the variation and instability characteristic of this world, even of +the Christian life--today joyous, tomorrow sad; now standing but soon +tottering. It is in the Christian life just as in the physical world: +we find variableness and continual change--light is succeeded by +darkness, day by night, cold by heat; here are mountains, there +valleys; today we are well, tomorrow ill; and so it goes. But all this +change shall be abolished. The present life shall be succeeded by one +wherein is no variation, but a permanence and eternity of blessing. We +shall unceasingly behold God in his majesty where dwells no darkness, +no death, plague nor infirmity, but pure light, joy and happiness. +Look to this future life! call it to mind, when assailed by the world +and enticed to anger or evil lust. Remember the great blessings of +heaven assuredly promised you, and whereof Christ your Head has +already taken possession, that he may make sure your entrance into the +same blessings. These should be to you far more precious and desirable +than the things of earth, which all men must leave behind. + +14. To these things the Christian should direct his thoughts and +efforts, that he may learn to prize his blessings, to recognize his +treasures as great and glorious, and to thank God for the beginnings +of his grace and blessing bestowed here below. Let us ever look and +turn toward true knowledge and understanding, toward righteousness and +life; so shall we attain that perfection wherein we are freed from the +present imperfect, unstable existence, the yoke we now bear upon our +necks and which continually weighs upon us and renders us liable to +fall from the Gospel. + +Impulse and aid for such pursuit we are to receive from the holy cross +and persecution, as well as from the example of the world. With what +ease the poor, wretched people are wrested from the Word and from +faith, wherein they might enjoy unspeakable grace and blessings, by +the sordid, beggarly pleasures to be sought for here! + +15. Therefore, James says: "Why trouble yourselves about earthly +blessings, which though God-given are transitory? Why not much rather +rejoice in the comforting prospect of the great heavenly blessings +already abundantly yours and which cannot be taken from you?" And by +way of explanation he says further: "Of his own will he brought us +forth by the word of truth." + + +GOD'S CHILDREN BEGOTTEN BY THE WORD. + +16. The first, and in fact the best, thing Christ has sent us from on +high is sonship. He brought us forth, made us his children, or heirs. +We are truly called children born of God. But how are we born? Through +"the Word of truth," or the true Word. By this statement James makes a +wide thrust at all factions and sects. For they also have a word and +boast much of their doctrine, but theirs is not the Word of truth +whereby men are made children of God. They teach naught, and know +naught, about how we are to be born God's children through faith. They +prate much about the works done by us in the state derived from Adam. + +But we have a Word whereby, as we are assured, God makes us his +beloved children and justifies us--if we believe in that Word. He +justifies us not through works or laws. The Christian must derive his +sonship from his birth. All whittling and patching is to no purpose. +The disciples of Moses, and all work-mongers, would effect it by +commandments, extorting a work here and a work there, effecting +nothing. New beings are needed, children of God by birth, as John 1, +12 says. + +17. The children of God, John tells us, are they who believe on the +name of Christ; that is, who sincerely cling to the Word. John extols +the Word as the great, the mighty, gift. They are children who cleave +to the message that through Christ God forgives their sins and +receives them into his favor; who adhere to this promise in all +temptations, afflictions and troubles. The Word here on earth is the +jewel which secures sonship. Now, since God has so greatly blessed you +as to make you his own begotten children, shall he not also give you +every other good? + +18. Whence, then, do you derive sonship? Not from your own will, not +from your own powers or efforts. Were it so, I and other monks surely +should have obtained it, independently of the Word; it would have been +ours through the numerous works we performed in our monastic life. It +is secured, James says, "of his will." For it never entered into the +thought of any man that so should we be made children of God. The idea +did not grow in our gardens; it did not spring up in our wells. But it +came down from above, "from the Father of lights," by Word and Spirit +revealed to us and given into our hearts through the agency of his +apostles and their successors, by whom the Word has been transmitted +to us. Hence we did not secure it through our efforts or merits. Of +his Fatherly will and good pleasure was it conferred upon us; of pure +grace and mercy he gave it. + + +CHRISTIANS THE FIRST-FRUITS. + +19. James says, "That we should be a kind of first-fruits of his +creatures"; that is, the newly-begun creature, or work, of God. By +this phrase the apostle distinguishes the creatures of God from the +creatures of the world, or creatures of men. Likewise does Peter when +he says (1 Pet 2, 13), "Be subject to every ordinance [or creature] of +man"; that is, to everything commanded, ordained, instituted, made, by +men. For instance, a prince constitutes men tax-gatherers, squires, +secretaries, or anything he desires, within the limits of his power. + +But new creatures are found with God. They are styled "creatures of +God" because he has created them as his own work, independently of +human effort or human power. And so the Christian is called a "new +creature of God," a creature God himself has made, aside from all +other creatures and higher than they. At the same time, such creation +of God is only in its initial stage. He still daily operates upon it +until it becomes perfect, a wholly divine creature, as the very sun in +clearness and purity, without sin and imperfection, all aglow with +love divine. + +20. Take into careful consideration these facts. Keep before you the +great blessing, honor and glory God has conferred upon you in making +you heirs of the life to come, the life wherein shall be no +imperfection nor variation, the life which shall be an existence in +divine purity and protection like God's own. Do not, then, by any +means allow yourselves to be provoked to anger by the wretched, +sordid, beggar's wallet which the world craves. Rather, much rather, +rejoice in the divine blessings, and thank God for having made you +worthy of them. Whether sweet or bitter--in comparison with these let +everything else be spurned. "For I reckon that the sufferings of this +present time are not worthy to be compared with the glory which shall +be revealed to us-ward"--to us the children of God--says Paul in +Romans 8, 18. + + +IMPATIENT ANGER FORBIDDEN. + +21. So James draws the conclusion: "Let every man be swift to hear, +slow to speak, slow to wrath." In other words, in receiving counsel or +comfort be swift; but do not permit yourselves readily to criticise, +curse, or upbraid God or men. James does not mean to prohibit reproof, +censure, indignation and correction where the command of God or +necessity requires; but he forbids rashness or hastiness on our part, +despite our provocation in the premises. When we are provoked we +should first hear what the Word of God says and be advised thereby. It +is the right and true counsel, and we should ever permit ourselves to +be led by it; according to its teaching should all our decisions, +reproofs and censures be regulated. In immediate connection, James +bids us receive the Word with meekness; we are not to be incensed when +censured by its authority, or to become impatient and murmur when we +have to suffer something because of it. + +The reason James assigns for restraining our anger is: "For the wrath +of man worketh not the righteousness of God." This is a truth admitted +even by the heathen--"Ira furor brevis est," etc.--and verified by +experience. Therefore, upon authority of Psalm 4, 4, when you feel +your wrath rising, sin not, but go to your chamber and commune with +yourself. Let not wrath take you by surprise and cause you to yield to +it. When slander and reproach is heaped upon you, or curses given, do +not rashly allow yourself to be immediately inflamed with anger. +Rather, take heed to overcome the provocation and not to respond to +it. + +22. The apostle's first point, then, is: Christians should guard +against yielding to wrath and impatience, and should remember the +great blessings they enjoy--gifts wherewith all the advantages and +favors of the world are unworthy of comparison. + +23. Similarly, James says regarding the other point: "Wherefore +putting away all filthiness and overflowing of wickedness," etc. By +"filthiness" he means the impure life of the world--indulgence, +voluptuousness and knavery of every sort. These things, he would say, +should be far from you Christians who enjoy blessings so great and +glorious. Could you rightly recognize and appreciate these blessings, +you would regard all worldly pursuits and pleasures mere filth in +comparison. Nor is this overdrawn; they are such when contrasted with +the good and perfect heavenly gifts and treasures. + +24. "Receive with meekness the implanted word." You have the Word, +James says, a Word which is yours not by your own fancy or effort, but +which God, by grace, gave to you--implanted in you. It has free +course--is preached, read and sung among you. (By the grace of God, it +is free among us, too.) In this respect, God be praised, there is no +lack. It is of the utmost importance, however, to receive it, to make +profitable use of it; to handle it with meekness that we may hold it +fast and not allow it to be effaced by anger under persecution or by +the allurements of worldly lusts. Christ says (Lk 21, 19), "In your +patience possess ye your souls [ye shall win your souls]." + + +MEEKNESS AND PATIENCE ENJOINED. + +Meekness and patience are necessary to enable us to triumph over the +devil and the world. Without them we shall not be able to hold fast +the Word in our strife against those evil forces. We must fight and +contend against sin, but if we essay to cool our wrath by grasping the +devil and his followers by the hair and wreaking vengeance upon them, +we will accomplish nothing and may thereby lose our treasure, the +beloved Word. Therefore, lay hold of the Word planted or engrafted +within you, that you may be able to retain it and have it bring forth +its fruit in yourself. + + +THE POWER OF THE WORD. + +25. It is a Word, says James in conclusion, "which is able to save +your souls." What more could be desired? You have the Word, the +promise of all divine blessings and gifts. It is able to save you if +you but steadfastly cleave to it. Why, then, need you take any account +of the world, and anything it may do, whether good or evil? What +injury can the world render, what help can it offer, so long as you +hold the treasure of the Word? Observe that the apostle ascribes to +the spoken Word, the preached Gospel, the power to save souls. +Similarly, Paul commends it to the Romans (ch. 1, 16), in almost the +same words, as "the power of God unto salvation to every one that +believeth." + +26. Now, the Word is implanted within you in a way to give you the +certain comfort and sure hope of your salvation. Be careful, then, not +to permit yourselves to be wrested from it by the wrath or the filth +of the world. Take heed to accept in purity and to maintain with +patience the Word so graciously and richly given you by God without +effort or merit on your part. Those who are without the Word, and yet +endeavor to attain heaven, what efforts have they made in the past! +what efforts are they making today! They might torment themselves to +death; they might institute and celebrate every possible service--they +would accomplish nothing. Is it not better to cling to the Word and +maintain this treasure whereby you attain salvation and divine sonship +than to permit the world to wrest you from it through persecution, +passion or moral filth the source of its own ruin and perdition? + + + + +_Fifth Sunday After Easter_ + +Text: First Corinthians 15, 51-58. + +51 Behold, I tell you a mystery: We all shall not sleep, but we shall +all be changed, 52 in a moment, in the twinkling of an eye, at the +last trump: for the trumpet shall sound, and the dead shall be raised +incorruptible, and we shall be changed. 53 For this corruptible must +put on incorruption, and this mortal must put on immortality. 54 But +when this corruptible shall have put on incorruption, and this mortal +shall have put on immortality, then shall come to pass the saying that +is written, Death is swallowed up in victory. 55 O death, where is thy +victory? O death, where is thy sting? 56 The sting of death is sin; +and the power of sin is the law: 57 but thanks be to God, who giveth +us the victory through our Lord Jesus Christ. 58 Wherefore, my beloved +brethren, be ye stedfast, unmovable, always abounding in the work of +the Lord, forasmuch as ye know that your labor is not vain in the +Lord. + + +You will find this lesson explained in the special sermons on the same +chapter. + + + + +_Ascension Day_ + +Text: Acts 1, 1-11. + +1 The former treatise I made, O Theophilus, concerning all that Jesus +began both to do and to teach, 2 until the day in which he was +received up, after that he had given commandment through the Holy +Spirit unto the apostles whom he had chosen: 3 to whom he also showed +himself alive after his passion by many proofs, appearing unto them by +the space of forty days, and speaking the things concerning the +kingdom of God: 4 and being assembled together with them, he charged +them not to depart from Jerusalem, but to wait for the promise of the +Father, which, said he, ye heard from me: 5 for John indeed baptized +with water; but ye shall be baptized in the Holy Spirit not many days +hence. + +6 They therefore, when they were come together, asked him, saying, +Lord, dost thou at this time restore the kingdom to Israel? 7 And he +said unto them, It is not for you to know times or seasons, which the +Father hath set within his own authority. 8 But ye shall receive +power, when the Holy Spirit is come upon you: and ye shall be my +witnesses both in Jerusalem, and in all Judea and Samaria, and unto +the uttermost part of the earth. 9 And when he had said these things, +as they were looking, he was taken up; and a cloud received him out of +their sight. 10 And while they were looking stedfastly into heaven as +he went, behold two men stood by them in white apparel; 11 who also +said, Ye men of Galilee, why stand ye looking into heaven? this Jesus, +who was received up from you into heaven, shall so come in like manner +as ye beheld him going into heaven. + + +This epistle text is simply a narrative concerning the visible +ascension of Christ into heaven. It is in itself clear. Whatever it +may be necessary to say relative to the article of Christ's ascension, +we shall leave for the sermons on the Festivals of Christ as they +occur at intervals during the year, at which times it is fitting to +speak particularly of each article concerning Christ. + + + + +_Sunday After Ascension Day_ + +Text: First Peter 4, 7-11.[1] + +7 But the end of all things is at hand: be ye therefore of sound mind, +and be sober unto prayer: 8 above all things being fervent in your +love among yourselves: for love covereth a multitude of sins: 9 using +hospitality one to another without murmuring: 10 according as each +hath received a gift, ministering it among yourselves, as good +stewards of the manifold grace of God; 11 if any man speaketh, +speaking as it were oracles of God; if any man ministereth, +ministering as of the strength which God supplieth: that in all things +God may be glorified through Jesus Christ, whose is the glory and the +dominion for ever and ever. Amen. + +[Footnote 1: This sermon appeared as early as 1525 in pamphlet form.] + + +EXHORTATION TO CHRISTIAN LIVING. + +1. This text, too, is an admonition to Christian living, a discourse +concerning the fruits of a good tree, a figure applied to the +Christian; in other words, concerning the fruits of the one who, +through faith, has obtained redemption from sin and death and has a +place in the kingdom of grace and of eternal life. Such a one is +exhorted to live henceforth in a manner indicative of the fact that he +has apprehended the treasure of salvation and is become a new man. + + +EXHORTATION TO SOBERNESS. + +2. Certain good works are also introduced, and in the first part of +our text Peter makes an especially emphatic continuation of the +admonition in the foregoing part of the chapter, warning Christians to +abstain from gross vices--carnal lusts--which in the world lead to +obscenity, and from the wild, disorderly, swinish lives of the heathen +world, lives of gormandizing, guzzling and drunkenness. Peter +admonishes Christians to endeavor to be "sober unto prayer." The +epistle was written chiefly to the Greeks, the masses of which people +were very social, and inclined to carouse and gormandize. And we +Germans are accused of the same excess; not without some reason +either. + +3. With intent to turn Christians from these vices unto temperance and +sobriety, Peter reminds them, as all the apostles are wont to do, of +the obligations particularly incident to the Christian calling, to the +only true, divine service, the things for the sake of which they have +become Christians and which distinguish them from the remainder of the +world. His meaning is: It is not for Christians to lead lives +heathenish, profligate and riotous; to indulge in gormandizing, +guzzling, carousing and demoralizing of themselves. They have +something nobler to do. First, in that they are to become different +beings, and be occupied with the Word of God wherefrom they derive +their new birth and whereby they preserve it. Second, being born anew, +they have enemies to fight; so long as they live on earth, they must +combat the devil, also their own flesh, which is corrupted by the +devil until it is full of evil lusts. Having, then, to assume the +obligations of this calling and contest, they must not give way to +drowsy indolence; much less may they become foolish, drunken sots, +indifferent to all issues and heedless of their obligations. Rather, +they have need to be watchful and sober, ever ready with the Word of +God and with prayer. + +4. These are the two kinds of armor, two weapons of defense, whereby +the devil is vanquished and of which he is afraid: First, diligence in +hearing, learning and practicing the Word of God, that instruction, +comfort and strength may be received; second, sincere petitioning upon +the authority of that Word, a crying and calling to God for help when +temptations and conflicts arise. One or the other of these weapons of +defense must continually be in active exercise, effecting perpetual +intercourse between God and man--either God speaking to us while we +quietly listen, or God hearing our utterances to him and our petitions +concerning our needs. + +Whichever the weapon we wield, it is unendurable to the devil; he +cannot abide it. Christians need both equipments, that their hearts +may ever turn to God, cleave to his Word, and continually, with +ceaseless longing, pray a perpetual Lord's Prayer. Truly, the +Christian should learn from the temptations and straits wherewith the +devil, the world and the flesh constantly oppress him, to be ever on +his guard, watching for the enemy's point of attack; for the enemy +sleeps not nor rests a single moment. + +5. Here is applicable Peter's injunction for the Christian to keep +within the bounds of physical temperance and sobriety; not to overload +the body and injure it by excessive eating and drinking: so as to be +watchful, intelligent, and in a mood, to pray. He who is not careful +to discharge the obligations of his office or station with temperance +and sobriety, but is daily in a sottish condition, is incapable of +praying or performing any other Christian duty; he is unfit for any +service. + +6. Right here a special admonitory sermon might well be preached to us +dissolute Germans, in warning for our excesses and drunkenness. But +where would be forthcoming a sermon forcible enough to restrain the +shameful sottishness and the drink devil among us? The evil of +overindulgence has, alas, swept in upon us like a torrent, +overwhelming as a flood all classes. It daily spreads further and +further throughout the nation, embracing every station from the lowest +to the highest. All preaching, all admonition, seem far too weak--not +vain and impotent, but despised and scorned--to meet the emergency. +But the apostles, and even Christ himself, declared that in the end of +the world such a state of affairs should obtain. For that very reason +did Christ (Lk 21, 34) admonish Christians to take heed to themselves +lest at any time their hearts be overcharged with surfeiting and +drunkenness and the cares of this life, and so that day come upon them +unawares. + +7. Now, God having in his infinite goodness so richly shed upon us +Germans in these latter times the Gospel light, we ought, in honor and +gratitude to him, to try to reform ourselves in the matter of +intemperance. We should fear lest through this evil besides committing +other sins we draw upon us the wrath and punishment of God. For naught +else can result from the pernicious life of intemperance but false +security, and contempt of God. Individuals continually dead in +drunkenness, buried in excesses, living like swine, cannot fear God, +cannot be occupied with divine things. + +8. Had we no other incentive to abandon our intemperate living, the +scandalous reputation we have among the nations ought to move us to +reform. Other countries, particularly those bordering on Germany, +regard us with extreme contempt, calling us drunken Germans. For they +have virtue enough to abstain from excessive drinking. The Turks are +real monks and saints in this respect; so far are they from the evil +of intemperance that in obedience to the teaching of their Mohammed +they prohibit the drinking of wine or any other intoxicant, and punish +the offense as the greatest evil in their midst. For this very reason +are they better soldiers than our drunken masses. They are always +awake and vigilant, alert concerning their own interests, planning +attacks upon us and continually extending their dominion, while we lie +sleeping in our excesses as if we could withstand the Turks by +drunkenness and carousing. + +9. But what is the use of multiplying words on the subject when the +evil prevails to such extent as to be common custom in the land? No +longer confined to the rude, illiterate rabble, to country villages +and public taverns, it has penetrated all cities and entered nearly +every house, being particularly prevalent among the nobility--in the +courts of princes. I recall that when I was young drunkenness was +regarded an inexpressibly shameful thing among the peerage, and that +the dear lords and princes restrained it with serious prohibitions and +punishments. But now it is more alarmingly prevalent among them than +among farmers. It is generally the case that when the great and good +begin to go down, they sink to a lower level than others. Yes, +intemperance has attained such prevalence that even princes and lords +have learned the habit from their young noblemen and are no longer +ashamed of it. Rather, they call it honorable, making it a civil +virtue befitting princes and noblemen. Whosoever will not consent to +be a drunken sot with them, must be discountenanced; while the knights +who stand for beer and wine obtain high honors, and great favors and +privileges, on account of their drinking. They desire fame in this +respect, as if they had secured their nobility, their shield and +helmet, by the very fact that they exceed others in the shamelessness +of their tippling. + +10. Yes, and have we not further reason for checking the evil when +even the young practice it without fear or shame? They learn it from +the aged, and unrestrained they disgracefully and wantonly injure +themselves in the very bloom of life, destroying themselves as corn is +cut down by hail and tempest. The majority of the finest, most +promising young people, particularly the nobility, they of court +circles, ruin their health, body and life, before arriving at +maturity. How can it be otherwise when they who should restrain and +punish commit the same sins themselves? + +11. Hence Germany has always been a wretched country, chastised and +plagued by the drink devil, and completely immersed in this vice, +until the bodies and lives of her people, as well as their property +and honor, are shamefully consumed and only a sordid existence +remains. He who would paint the conditions must portray something +swinish. Indeed, but a small proportion of the inhabitants of Germany +are undebased by this evil. These are children, girls and women. Some +sense of propriety in the matter remains to them, though occasionally +we find even under the veil some intemperance; however, it is with +restraint. Enough modesty remains to inspire the universal sentiment +that so disgraceful a thing is it for a woman to be drunk, such a one +deserves to be trampled upon in the streets. + +12. In the light of their example, let us men learn to see our own +shame and to blush for it. While noting how disgraceful is drunkenness +for women, let us remember it is much more so for ourselves. We ought +to be saner and more virtuous; for, according to Peter, the woman is +the weaker vessel. Because of the weakness of women, we ought to have +more patience with them. Man being endowed with a broader mind, +stronger faculties and firmer nature, he should be the saner being, +the farther removed from the brute. It stands to reason that it is a +much greater disgrace for him to indulge in the vice of drunkenness. +In proportion to the nobility of his creation and the exalted nature +wherewith God has endowed him, should be the disgrace of such +unreasoning, brutish conduct on his part. + +13. What can be said for us? So complete is the perversion of all +manly virtue and honor in our conduct in this respect that it cannot +be surpassed by any other possible degradation of manhood. There +remains to us but an atom of good reputation, and that is to be found +among the women. The occasional instance of drunkenness among them but +emphasizes our own disgrace. All countries look upon us with scorn and +contempt, regarding us as shameful and sordid creatures, day and night +bent upon making ourselves surfeited and stupid, possessing neither +reason nor intelligence. + +The evil would be more tolerable, more excusable, if drinking and +carousing had any limit, if intoxication were but an occasional +thing--the case of a person inadvertently taking one drink too much, +or of taking a stimulant when tired from excessive labor and worry. We +excuse it in women who may chance to drink a little more at wedding +parties than they are accustomed to at home. But this excessive +guzzling kept up unceasingly day and night, emitting only to be filled +again, is wholly inconsistent with the character of a prince, a +nobleman, a citizen, yes, of a human being, not to mention the life of +a Christian; it is really more in keeping with the nature and work of +swine. + +14. Now, when God and all mankind permit you to eat and to drink, to +enjoy good things, not merely what is necessary for actual +subsistence, but in a measure calculated to afford gratification and +pleasure, and you are yet not satisfied with that privilege--when such +is the case, your sordid and gluttonous tendencies are worthy one born +solely to consume beer and wine. But such are the excesses now to be +seen in the courts of princes--the banqueting and the drinking--that +one would think they meant to devour the resources of the country in a +single hour. Lords, princes, noblemen--the entire country, in +fact--are ruined, reduced to beggary, for the particular reason that +God's gifts are so inhumanly wasted and destroyed. + +15. As I said before, the evil of drunkenness has, alas, gained such +ascendency as to be past restraint unless the Word of God may exert +some controlling influence among the few, the individuals who are +still human and who would be Christians. The masses will remain as +they are, particularly as the civil government makes no effort to +restrain the evil. It is my opinion that if God does not sometime +check the vice by a special judgment--and until he does it will never +be punished and restrained--even women and children will become +inebriate, and when the last day arrives no Christian will be found +but all souls will descend drunken into the abyss of hell. + +16. Let all who desire to be Christians know that it is incumbent upon +them to manifest the virtue of temperance; that drunken sots have no +place among Christians, and cannot be saved until they amend their +ways, until they reform from their evil habits. Concerning them Paul +says plainly (Gal 5, 19-21): "Now the works of the flesh are manifest, +which are these: fornication, uncleanness, lasciviousness, idolatry, +sorcery, enmities, strife, jealousies, wraths, factions, divisions, +parties, envyings, drunkenness, revellings, and such like; of which I +forewarn you, even as I did forewarn you, that they who practice such +things shall not inherit the kingdom of God." + +Here you see that he who lies day and night in drunkenness has no more +inheritance in the kingdom of God than the whoremonger, adulterer, and +such like. Know then, just as idolatry, adultery and so on, are sins +excluding you from heaven, so too, drunkenness is a sin which bars you +from the blessings of baptism, and from remission of sins, faith in +Christ and your personal salvation. Hence, if you would be a Christian +and saved, you must be careful to lead a sober and temperate life. But +if you disregard this admonition and yet hope to be saved--well, then +continue to be an infidel and a brute so long as God permits. + +17. Were you a Christian, even if you could permit yourself to be +unmoved by the physical injury wherein, by drunkenness, you plunge +yourself, not only wasting your money and property, but injuring your +health and shortening your life; and if you could permit yourself to +be unmoved by the stigma justly recognized by men and angels as +attaching to you, a filthy sot--even then you ought to be moved by +God's command, by the peril of incurring eternal damnation--of losing +God's grace and eternal salvation--to refrain from such unchristian +conduct. O God, how shameless and ungrateful we are, we so highly +blessed of God in having his Word and in being liberated from the +tyranny of the Pope, who desired our sweat and blood and tortured our +consciences with his laws--how ungrateful we are in the face of these +things not to amend our lives in some measure in honor to the Gospel, +and in praise and gratitude to God! + +18. Where peradventure there are still pious parents or godfearing +Christian rulers, they ought, for the sake of lessening the evil of +intemperance, to restrain their children and domestics with serious +chastisements. Pastors and preachers are under obligation to admonish +the people frequently and faithfully, holding up to them God's +displeasure and wrath and the injuries to soul, body and property +resultant from this evil, to the intent that at least some might be +moved and profited. And they who wantonly and openly persist in the +vice, being not disposed to amend their conduct but at the same time +boast of the Gospel, should not be allowed to participate in the +sacrament of the Lord's Supper nor to act as sponsors at baptism. +Preachers and pastors should hold such as openly antichristian, and +should make a distinction against them the same as with manifest +adulterers, extortioners and idolaters. Such is Paul's command (1 Cor +5, 11): "I wrote unto you not to keep company, if any man that is +named a brother be a fornicator, or covetous, or an idolater, or a +reviler, or a drunkard, or an extortioner; with such a one no, not to +eat." + + +NECESSITY FOR PRAYER. + +19. But we will not now remark further upon this subject. To return to +Peter: He admonishes us to be sober so that we may give ourselves to +prayer, as becometh those who are Christians and have turned from the +vile, heathenish conduct of the world. Just preceding our text, in +verse 3, he says: "For the time past may suffice to have wrought the +desire of the Gentiles, and to have walked in lasciviousness, lusts, +winebibbings, revellings, carousings, and abominable idolatries." He +admonishes us as being now called and ordained to contend against the +devil by faith and prayer. Later on (ch. 5, 8) he brings in the same +warning in clearer phrase, exhorting Christians to be sober and +watchful. Do you ask, What is the great necessity therefor? he says: +"Your adversary the devil, as a roaring lion [in the midst of a flock +of sheep], walketh about, seeking whom he may devour." + +Peter's meaning is this: Since you are a people called to contend with +this powerful spirit which is more intent on seizing your souls than +is the wolf on seizing the sheep, it is essential you should take +thought how to withstand him. Resistance is effected only through +faith and prayer. But soberness and vigilance are necessary to enable +one to pray. With gormandizers and drunkards, reason is dethroned and +they are rendered incapable of respecting anything, or of performing +any good work. Therefore, the ability to pray and call upon God has +been taken from them and the devil overcomes and devours them at his +will. + +20. The diligence in prayer which characterized Christians of the +primitive Church, even while undergoing great persecution, is apparent +to us. They were more than willing to assemble daily for prayer +together, not only morning and evening, but also at certain other +appointed hours; and frequently they watched and prayed entire nights. +Some of them, according to St. Augustine, carried their vigils to such +extent as at times to abstain from food for four days. True, this was +going to somewhat of an extreme, particularly when later the practice +came to be an example and a commandment. Yet their habit of perfect +sobriety morning, evening and at all times is commendable. With the +cessation of this practice in the congregations, there succeeded the +wretched order of monks, who pretend to do the praying for others. +They, it is true, observed the same appointed hours, the same seasons +of prayer, in their matins, vespers, and so on, but they did not +really pray; they merely kept up an incessant sound, muttering and +howling. + +We still retain from the ancient custom the observance of morning and +evening prayers in schools for children. But the same practice should +obtain in every Christian family. Every father is under obligation to +train up his children to pray at least at the beginning and the close +of day, commending to God every exigency of this earthly life, that +God's wrath may be averted, and deserved punishment withheld. + +21. Under such conditions, we would be properly instructed and not +have to be subjected to intolerable oppression and to prohibitions +relative to eating, drinking and dressing, being guided by nature's +demands and our own honor and pleasure. Yet we would not be inordinate +and brutish in these things nor shamefully dethrone reason. +Drunkenness is a sin and a shame to any man, and would be even were +there neither God nor commandment; much less can it be tolerated among +Christians. There is more virtue in this respect among the very +heathen and Turks. They put us to shame, while it is our place to set +an example shaming them. Our characters ought to be so noble as to +give no chance for offense at our conduct, that the name of God be not +defamed but glorified, as Peter admonishes in the conclusion of this +epistle lesson. + + +TEMPERANCE IN ALL THINGS. + +22. What we have said in regard to sobriety, we must also say relative +to that other virtue--temperance,[2] to which Peter gives first place. +They are mutually related, but temperance respects not only eating and +drinking, but is opposed to all immoderation in outward life--in +clothing, ornament, and so on; to whatever is superfluous, or +excessive; to any extravagant attempt to be greater and better than +others. To such extent has immoderation gained the upper hand in the +world, there is nowhere any limit to expense in the way of household +demands, dress, wedding parties and banquets, in the way of +architecture, and so on, whereby citizens, rulers and the country +itself are impoverished, because no individual longer keeps within +proper bounds. Almost invariably the farmer aspires to equal the +nobleman, while the nobleman would excel the prince. As with sobriety, +so with the virtue of temperance--there is scarce to be found an +example of it in our midst, so completely has self-control, sincerity +and discipline given way. + +[Footnote 2: The German text uses the two words "maszig" and +"nichtern," which may be rendered "temperate" and "sober."] + +23. At the same time the apostle does not forbid appropriate and +respectable recognition of the things of physical well-being, in +keeping with each individual's station in life, even including things +ministering pleasure and joy. For Peter would not have filthy, rusty, +greasy monks nor sour-faced saints, with the hypocrisy and show of +their simulated austere and peculiar lives, wherein they honor not +their bodies, as Paul says (Col 2, 23), but are ever ready to judge +and condemn other people--the maiden, for instance, who chances to +join in a dance or wears a red dress. If you are a Christian in other +respects, God will easily allow you to dress and to adorn yourself, +and to live with comfort, even to enjoy honor and considerable +pleasure, so long as you keep within proper bounds; you should, +however, not go beyond the limits of temperance and moderation. In +other words, do not overreach propriety and self-restraint, regardless +of real pleasure, in the endeavor to show off in excessive and +unprofitable squandering. Such conduct results in confusion and +trouble--chastisement sent of God; in taxes, extortion, robbing and +stealing, until finally lords and subjects are ruined together. + +"Above all things being fervent in your love [have fervent charity] +among yourselves; for love [charity] covereth a multitude of sins." + +24. In the foregoing part of the text, Peter admonishes Christians +concerning their obligations to themselves; here he tells what is to +be their conduct toward others. He embraces all the good works named +in the second table of the commandments as obligations we owe to our +neighbor, in the little but forcible and comprehensive +phrase--"fervent in your love." This virtue, too, is incumbent on the +Christian who must contend against the devil and pray. For prayer is +hindered where love and harmony are displaced by wrath and ill-will. +The Lord's Prayer teaches: "Forgive us our debts as we forgive our +debtors." + +How can they pray one for another who feel no interest in a neighbor's +wants, who rather are enemies, entertaining no good will toward one +another? Where hearts are inflamed with hatred toward men, prayer has +ceased; it is extinguished. Hence, antichristians and all popedom, +however holy their appearance, cannot pray while enemies to the Word +of God and persecutors of Christians. He who repeats the Lord's Prayer +while indulging wrath, envy and hatred, censures his own lips; he +condemns his own prayer when he seeks forgiveness from God but does +not think of forgiving his neighbor. + +25. With Christians there must be, not merely natural human affection +such as exists even among heathen, but ardent, fervent love; not the +mere appearance of love, the smoke--false, hypocritical love, as Paul +calls it (Rom 12, 9)--but real fervor and fire, which consent not to +be easily extinguished, but which endure like the love between husband +and wife, or the love of parents for children. True conjugal and +parental love is not easily quenched, even though the object of its +affection be weak, diseased or dangerously ill. Rather the greater the +need and the danger of one individual, the more is the heart of the +other moved and the brighter does love burn. + +26. Such sincere love, as the apostle elsewhere styles it, must exist +among Christians who are all children of one Father in heaven and +brothers and sisters. Indeed, they are under obligation to love even +their enemies--who are human beings of the same flesh and blood--and +to wish no one evil but rather to serve all wherever possible. This +love is the beautiful red robe for the adornment of Christians, +supplementing the pure white garment of faith received in baptism. It +is to be worn in obedience to the example of Christ, who for us, even +while we were enemies, wore the same red garment of love when he was +sprinkled with his own blood. It was then he burned with the intense +fire of ineffable and most exalted love. + +27. The apostles were moved to admonitions of this character because +they clearly perceived the great weakness and imperfection bound to +exist among Christians even in their outward lives. They knew that no +one could, in his everyday life among men, live so discreetly as not +at some time or other, by word, gesture or act, to give offense to +someone, moving him to anger. Such perfection of life is found in no +family, not even with husband and wife. The case is the same as in the +human body: one member frequently comes in conflict with another; a +man may inadvertently bite his tongue or scratch his face. He who +would be a saint so stern and selfish as to endure no evil words or +acts, and to excuse no imperfections, is unfit to dwell among men. He +knows nothing of Christian love, and can neither believe nor put into +practice the article of the Creed concerning the forgiveness of sins. + +28. So the Christian's fire of love must be characterized, not by a +dull, cold red, but by a warm scarlet--according to the Scriptures (Ex +26, 1), "Coccum bis tinctam" (rose-red). This love retains its fire +and is really true, having which the Christian is not easily +disheartened and overcome by wrath, impatience and revenge, but to a +certain extent is able to endure and tolerate attacks upon himself +calculated to distress. It manifests itself more strongly in suffering +and enduring than in action. + +29. Therefore, Peter extols such love, declaring it to be a virtue +potent not only to bear but to cover "a multitude of sins." This +statement he introduces from the Proverbs of Solomon (ch. 10, 12). The +Papists, however, pervert its meaning, explaining it in a way at +variance with the doctrine of faith; they make of love to one's +neighbor a work or virtue having merit with God. It is their desire to +draw the conclusion that for the sake of our love our sins are +covered; that is, forgiven and exterminated. But we shall not notice +the dolts. It is clear enough from the text that reference is to +hatred and love received from men; our own sins are not intended here, +but the transgressions of others. To cover our sins in the sight of +God, yet other love is requisite--the love of the Son of God, who +alone is the bearer of sins in God's sight, and who, as John the +Baptist says, takes away, bearing them upon his own shoulders, the +sins of the whole world, including our own. And the example of his +love teaches that we, too, should in love cheerfully bear and freely +forgive the sins of others against us. + +30. Solomon contrasts the two opposing principles of envious hatred +and love, and shows the effect of each. "Hatred," he says, "stirreth +up strifes; but love covereth all transgressions." Where hatred and +enmity dwell in the heart, they must inevitably stir up strife and +bring misfortune. Animosity cannot restrain itself. It either bursts +out in pernicious language clandestinely uttered against the object of +enmity, or it openly demeans itself in a manner indicating its ill +will. Hence follow reveling, cursing, quarreling and fighting, and, +when wholly unrestrained, cruelty and murder. + +These things are due to the fact that the eyes of Younker Hate are so +blinded by scorn and venom that he can see only evil in every man with +whom he comes in contact; and when he actually finds it he will not +let it alone, but stirs it, roots and frets in it, as the hog roots +with defiled snout in offensive filth. "You must have viewed your +neighbor from behind," we say when one can speak and think only the +worst of a neighbor though he may have many good traits. Hate really +desires only that everyone be an enemy to his neighbor and speak the +worst about him, and if he hears aught in his neighbor's favor, he +puts upon it the very worst construction, with the result that the +other party is embittered and in turn comes to hate, curse and revile. +Thus the fire burns until only discord and mischief can obtain. + +31. But on the other hand, as Solomon tells us, Love is a virtue pure +and precious. It neither utters nor thinks any evil of its neighbor. +Rather, it covers sin; not one sin, nor two, but "a multitude of +sins"--great masses of them, forests and seas of sin, as it were. That +is, love has no desire to reflect itself in a neighbor's sins and +maliciously rejoice in them. It conducts itself as having neither seen +nor heard them. Or, if they cannot be overlooked, it readily forgives, +and so far as possible mends matters. Where nothing else can be done, +it endures the sins of a neighbor without stirring up strife and +making a bad matter worse. + +32. The apostle, upon authority of observation and experience, +acknowledges that where people dwell together there must be mutual +transgressions; it cannot be otherwise. No one will always do what is +pleasing to others, and each is liable to commit open wrong. Peter +would teach that since men must live together in their respective +stations in life--for the Scriptures make no recognition of singular +and intolerant saints who would promptly run out of the world when +some little thing takes place at variance with their opinions--he who +would live peaceably must so control himself as to be able to bear +with others, to overlook their imperfections, and to cover their +transgressions and thus avert further resulting evil. + +Where no toleration is exercised, where no wrong is forgiven and +forgotten, hate and envy must find place. The sole office of these is +to stir up strife and contention. No peace and rest is to be had where +they exist; wrangling and fighting, oppression and bitterness, must +obtain. The unbounded ill-will, the innumerable strifes and wars, +having place on earth, all result from the abominable evil of the lack +of love among us and from the prevalence of pernicious hate, which +leads to anger and revenge when opposition offers. Thus we become +enemies to one another instead of to evil, when it is our duty to love +our fellow-men. + +33. Now, if you would live as a Christian and enjoy peace in the +world, you must make every effort to restrain your anger and not to +give way to revenge as do others. Rather you must suppress these +passions, subduing your hatred by love, and be able to overlook and +bear, even though you have to suffer great pain and injustice. So +doing you will develop a noble character fitted to accomplish much +good through patience and humility, to allay and abolish enmity, and +strife, and thereby to reform and convert others. If you are unwilling +to be patient under injustice, then go on hating and envying, +impatiently blustering about and seeking revenge. But from such a +proceeding only strife and disquietude can be your portion, though +your complaints be long and your lamentations loud. You may run hither +and thither, and still you will not find the truth otherwise than as I +have stated. This text would have to be done away with first, and the +Scriptures falsified. + +34. Paul, having in mind Solomon's saying about love, in extolling the +same virtue amplifies the latter's statement with various expressions, +in the thirteenth of First Corinthians. Among other things he says +there (verses 5-8): "Love seeketh not its own, is not provoked, taketh +not account of evil; rejoiceth not in unrighteousness, but rejoiceth +with the truth; beareth all things, believeth all things, hopeth all +things, endureth all things. Love never faileth," etc. This, mark you, +is "being fervent in love," as Peter calls it. Here is the heat, the +fire, effective to consume all evil and to replace it with only good. +This fire will not permit itself to be quenched; it surmounts all +checking. Whatever of evil is heaped upon it, it remains in itself +good, and works only good. + +35. The essential property, the "differentia essentialis," of genuine +love, as its nature requires fervency, is the fact that it cannot be +embittered. He who has it, will not cease to love, to do good and to +endure evil. In a word love cannot hate; it cannot be at enmity with +anyone. No evil can be wrought too great for love to endure. No one +can commit against it more sins than it can cover. It cannot be +enraged to the point of refusing to forgive. Its attitude is not +unlike that of the mother toward her child. The child may be imperfect +and impure, even filthy, but the mother notes it not, even if she sees +it. Her love blinds her. The eyes wherewith she looks upon her child +as the beautiful and God-given fruit of her own body are so pure that +she overlooks all imperfections, regarding them as nothing. Indeed, +she excuses, even glorifies, them. Although the child squints, it must +not be called squint-eyed, but love-eyed, and even a wart must be +thought to become it. + +36. Behold, this is covering sins with love--a virtue peculiar to +Christians. The world does not possess that virtue. Such love is +impossible to it, whatever its pretensions and ostentations in that +respect. However precious the world's love may be, it is subject to +delusion, vanity and hypocrisy; for the world is false in appearance +and pretension. No worldling likes to be regarded hateful and envious +toward his neighbor, but succeeds in conducting himself, so far as +word and gesture are concerned, in an affable manner to all. This +attitude he maintains so long as we show him favors and obey his +pleasure. But when our love for him becomes a little disaffected and +we happen to offer a word he regards insulting, he promptly withdraws +his affections and begins to complain and to rage as if he had been +done a great wrong. He makes out he is under no obligation to endure +the injustice; and he boastingly plumes himself on having shown great +faithfulness and love to the offender, such fidelity as would have led +him readily to share with that one the very heart in his body, and now +he is so ill repaid that henceforth he will leave such people to be +served by the devil. + +Such is the world's love. The world loves not "in deed," but "in +word," as John expresses it. 1 Jn 3, 18. It has no sincerity of heart. +Its love is a mere ignis-fatuus, shining but having no fire; a love +which endures not, but is blown out by a breath--extinguished with a +word. The reason of it all is, the world seeks only its own. It would +be served, would receive from others, and not make any return, +particularly if response must entail any suffering and forbearance on +its part. + +37. "But," you may say, "shall evil go unpunished? What would be the +result were all evil to be tolerated and covered up? Would not that be +giving the wicked opportunity to carry out their evil designs? Would +it not encourage them in their wickedness until life would not be safe +to anyone?" I reply: We have often stated what individuals properly +merit our anger, and the extent and manner of punishment to be awarded +them. It is truly the office of civil government and also of the +father of every family to visit anger upon evil, and to punish and +restrain it. Again, every pastor and preacher is commissioned--yes, +every godly Christian--to admonish and censure when he sees a neighbor +committing sin, just as one brother in a family admonishes another. +But to be angry with evil and to inflict official +punishment--punishment by virtue of office--is a different thing from +being filled with hatred and revenge, or holding ill-will and being +unforgiving. + +38. It is not inconsistent with the character of love to be angry and +to reprove when a neighbor is observed to sin. But true love feels no +inclination to behold the sin and disgrace of a neighbor; rather, much +rather, it desires his improvement. Just as parents correct with a rod +a disobedient and obstinate child but do not cast it out and become +enemies to it because of that disobedience, their object being only to +reform the child, while the rod is cast away after chastisement; so, +too, according to Christ's words (Mt 18, 15-17), you may censure your +brother when he sins, and manifest your displeasure and indignation, +that he may perceive and confess his wrong-doing, and if he does not +then amend his conduct, you may inform the congregation. At the same +time, his obstinacy does not justify you in becoming his enemy, or in +entertaining ill-will toward him. As said before, love to be true must +not be dull and cold, too indifferent to perceive a neighbor's sins; +it must endeavor to relieve him thereof. It must have the red fire of +fervor. He who truly loves will be distressed that a beloved neighbor +wickedly trespasses against God and himself. Again, true love does not +pale with hatred and revenge. It continues to glow red when the +possessor's heart is moved with sympathy, is filled with compassion, +for its neighbor. True, when fervor and admonition fail to effect any +reform, the sincere-hearted Christian must separate himself from his +obstinate neighbor and regard him as a heathen; nevertheless, he must +not become his neighbor's enemy nor wish him evil. + +39. Anger and censure prompted by sincere love are very different from +the wrath, hatred and revengefulness of the world, which seeks only +its own interests and is unwilling to tolerate any opposition to its +pleasure. True love is moved to anger only when a neighbor's good +demands. Though not insensible to evil and not approving evil, it is +yet able to tolerate, to forgive and cover, all wrongs against itself, +and it leaves untried no expedient that may make a neighbor better. +Sincere love makes a clear distinction between the evil and the +person; it is unfriendly to the former, but kind to the latter. + +"Using hospitality one to another without murmuring: according as each +hath received a gift, ministering it among yourselves, as good +stewards of the manifold grace of God." + +40. Having admonished all Christians to love one another generally, +Peter mentions various instances where love should be externally +manifested among Christians, and speaks particularly of those who have +been favored above others with special gifts and special offices in +the Church, whereby they are able to serve their fellows. Thus he +teaches that the Christian's whole external conduct should be +regulated by that love which seeks not its own advantage, which aims +not at profiting itself, but lives to serve its neighbor. + +41. First, Peter says, "Using hospitality one to another." The +reference is to works of love relative to the various physical needs +of a neighbor. Christians are to serve one another by ministering +temporal blessings. Especially are the poor and the wretched to be +remembered, they who are strangers or pilgrims among us, or come to us +houseless and homeless. These should receive the willing ministrations +of Christians, and none be allowed to suffer want. + +42. In the apostles' time, the primitive days of the Church, +Christians were everywhere persecuted, driven from their possessions +and forced to wander hither and thither in poverty and exile. It was +necessary then to admonish Christians in general, and particularly +those who had something of their own, not to permit these destitute +ones to suffer want, but to provide for them. So, too, is it today +incumbent upon Christians to provide for the really poor--not lazy +beggars, or vagabonds--the outdoor pensioners, so called; and to +maintain those who, because of old age or other infirmity, are unable +to support themselves. The churches should establish common treasuries +for the purpose of providing alms for cases of this kind. It was so +ordained of the apostles in Acts 6, 3. Paul, also, in many places +admonishes to such works of love; for instance (Rom 12, 13): +"Communicating to the necessities of the saints." + +43. Moreover, as Peter says, hospitality is to be extended "without +murmuring"--not with reluctance and aversion, as the way of the world +is. The world is particularly reluctant when called upon to give to +Christ the Lord, in other words to his poor servants the pastors and +preachers, or to their children, into whose mouths they must count +every bit of bread. It regards oppressive and burdensome the +contributing of even a dime for that purpose. At the same time, it +lavishly bestows its gifts upon the devil; as, for instance, under +popedom it gave liberally and willingly to indolent, useless monks and +shameless, wicked knaves, impostors and seducers. Such is the +inconsistence of the world; and it is a just punishment from God that +it is made unworthy to contribute where it well might toward the +preservation of God's Word and his poor Church; and that it must give +to other and ungrateful purposes. Christian love must be sincere +enough to do good "without murmuring." Paul says (Rom 12, 8) to "let +him that showeth mercy do so with cheerfulness," or willingly, without +restraint. Again (2 Cor 9, 7), "God loveth a cheerful giver," etc. + + +STEWARDS OF GOD'S GIFTS. + +44. Peter speaks also of love's work in relation to the gifts of the +Holy Spirit, which are bestowed for the good of the entire Church and +particularly for its spiritual offices or government. He would have +the Spirit's gifts used in the service of others, and admonishes +Christians to consider all they have as given of God. The heathen have +no such thought, but live as if life and all they possess were of +their own attaining. But let Christians know they are under obligation +to serve God with their gifts; and God is served when they employ them +for the advantage and service of the people--reforming them, bringing +them to a knowledge of God, and thus building up, strengthening and +perpetuating the Church. Of such love the world knows nothing at all. + +45. So then, Peter says, we are to use the gifts called +spiritual--gifts of the Holy Spirit--in the Christian Church "as good +stewards of the manifold grace of God." He would have us know they are +conferred upon us of grace. They are not given us to exalt ourselves +therewith, but to make us stewards of the house of God--of his Church. +They are manifold and variously distributed; for no one may possess +all. Some may have certain gifts and offices, and other individuals +certain others. But the mutual way in which these gifts are united and +related makes one individual serve another. + +46. Peter would remind especially each individual to take heed to the +duties of his particular office. In the pursuance of his own +occupation, each is to attend faithfully to whatever is committed to +his charge; to do whatever he is commanded to do. As the Scriptures +teach in many places, there is no work nobler than being obedient to +the particular calling and work assigned of God, and satisfied +therein; faithfully serving one's neighbor and not gazing after what +is committed to, or enjoined upon, another, nor presuming to transcend +the limits of one's own commission. Many fickle, unstable spirits, +however, especially the presumptuous, proud and self-sufficient, +imagine themselves to have such measure of the Spirit and of skill +that their own calling is not sufficient for them; they must control +all things, must superintend and criticise the work of others. They +are malignant souls, doing nothing but to stir up mischief, and having +not the grace to perform any good work, even though they have noble +gifts. For they do not make use of the gifts of their office to serve +their neighbors; they only minister therewith to their own glory and +advantage. + +47. The apostle goes on to show how God distributes his gifts in +various ways; he speaks of "manifold gifts." Paul likewise (1 Cor 12, +4-5) teaches that each one is given a special gift, and a particular +office wherein he is to exercise his gift, continuing in his own +sphere until called to another. Again, Paul says (Rom 12, 6-7): +"Whether prophecy, let us prophesy ... or ministry, let us give +ourselves to our ministry." It is not enough to have numerous special +gifts; grace is also requisite--"manifold grace of God," Peter says. +We must so use our gifts that God may be pleased to add his blessing, +if we would successfully and profitably serve the Church and +accomplish good. God's grace will not be given to those who do not, in +faith and in obedience to his command, fulfill the obligations of +their calling. Now Peter proceeds to illustrate, giving a rule of how +we are to use our individual gifts. He says: + +"If any man speaketh, speaking as it were oracles of God; if any man +ministereth, ministering as of the strength which God supplieth." + +48. It is highly essential that the Church observe this doctrine. Had +it been regarded heretofore, the world would not have been filled with +anti-christian errors and deceptions. For it fixes the bounds, it sets +the mark, for all aspiring church members, however exalted their +office and gifts; the limits of these they must not transcend. + +49. The apostle classifies Church government in two divisions: +teaching, or "ministering" the Word; and holding office and fulfilling +its duties in accordance with the teachings of the Word. In both +cases, he tells us, we are to take heed that we are not actuated by +our own ideas and pleasures; our teaching and ruling must ever be +God's Word and work or office. + +50. The workings of the Christian Church are not the same as the +processes of civil government. They are unlike the operations that +have to do with outward things, with temporal possessions. In the +latter case men are guided by their own understanding. At the dictates +of their own reason do they rule, instituting laws and regulations, +and prohibiting, receiving and distributing according to those +regulations. In the Christian Church we have a spiritual government of +the conscience, an effecting of obedience in God's sight. Whatever is +spoken or taught, promised or done, we may be assured, will avail and +stand before God; indeed, we may know it has origin with him, whereby +we are justified in declaring: "God himself uttered the command or +performed the work; for in us, his tabernacles where he lives and +rules, essentially he, as rightful Master in the house, commands and +performs all, though employing the instrumentality of men's lips and +hands." + + +ASSURANCE OF PURE DOCTRINE ESSENTIAL. + +51. In the first place, therefore, it is necessary that both preachers +and hearers take heed to doctrine and have clear, unmistakable +evidence that what they embrace is really the true Word of God +revealed from heaven; the doctrine given to the holy and primitive +fathers, prophets and apostles; the doctrine Christ himself confirmed +and commanded to be taught. We are not permitted to employ the +teaching dictated by any man's pleasure or fancy. We may not adapt the +Word to mere human knowledge and reason. We are not to trifle with the +Scriptures, to juggle with the Word of God, as if it would admit of +being explained to suit the people; of being twisted, distended and +patched to effect peace and agreement among men. Otherwise, there +would be no sure, permanent foundation whereon the conscience might +rely. + +52. Nor is it any more admissible for one who chances to have an +office of greater influence than others, who is peculiarly holy, or +who is of exalted spirit and intellect--even though he were an +apostle--to presume upon his gifts and the office and take authority +to teach according to his own inclinations, requiring his hearers to +accept unquestioningly his word and rely upon it because what he +teaches must be right. But thus the Pope in time past persuaded the +world that because he occupied the seat of the apostles, the highest +office, and assembled the councils, the latter could not err, and that +therefore all men are obliged to believe and obey what they resolve +and confirm. + +53. This theory is opposed by Peter's teaching, and all the Scriptures +forbid men, at the peril of losing eternal salvation, to rely on or +respect anyone or anyone's gifts, in the things pertaining to faith. +The Scriptures teach rather that we are to prove and judge all +doctrine by the clear and sure Word of God given us from heaven and +supported by the reliable, concurrent testimony of the apostles and +the Church from the beginning. Paul, by way of denouncing the false +teachers who boasted of being disciples of eminent apostles and relied +upon the latter and their reputation, pronounced this sentence (Gal 1, +8): "Though we, or an angel from heaven, should preach unto you any +gospel other than that which we preached unto you, let him be +anathema." + +54. Similarly, in the offices or government of the Church, there must +first be convincing evidence that command and office are instituted of +God. No one may be permitted to institute, promise or do anything of +his own power or pleasure and compel men to regard it as divine +authority or as essential to salvation, simply because of his +appointment to office. Nevertheless, the Pope, by virtue of his +ecclesiastical office, undertook to domineer over all men, to issue +commands and institute laws and religious services binding upon +everyone. + +He who holds and would exercise office in the Church must first give +clear Scripture proof of having derived his office from the authority +of God. He must be able to say: "I did not institute such and such a +proceeding; it is of God." Then they who comply may be assured they +are obeying, not the individual, but God. + +55. For instance, if in obedience to Christ's command I, as a carer of +souls, or servant of the Church, administer the holy sacrament or +pronounce absolution; if I admonish, comfort, reprove; I can say: +"That which I do, I do not; Christ performs it." For I act not of my +own design, but in obedience to the command of Christ--to his +injunction. The Pope and his adherents cannot make the above +assertion. For they pervert the order and commandment of Christ the +Lord when, in the sacrament, they withhold the cup from the laity, and +when they change the use of the sacrament or mass, making it a +sacrifice for the living and the dead. And thus they do also by +innumerable other abominations in their false worship, things +established without God's command, indeed contrary thereto; for +instance, the invocation of dead saints, and similar idolatries, +introduced by the Pope under cover of his office, as if he had the +power from Christ to institute and command such things. + + +ASSURANCE OF DIVINE EFFICIENCY ESSENTIAL. + +56. In the second place, it is not enough that office and commandment +be God-appointed. We his ministers should be conscious--and the people +should so be taught--that efficacy of office is not of human effort, +but is God's power and work. In other words, that which the office was +designed to accomplish is not effective by virtue of our speech or +action, but by virtue of God's commandment and appointment. He it is +who orders; and himself will effectively operate through that office +which is obedient to God's command. For instance, in baptism, the +Lord's Supper and absolution, we are not to be concerned about the +person administering the sacraments or pronouncing absolution--who he +is, how righteous, how holy, how worthy. Worthiness or unworthiness of +either administering or receiving hand effects nothing; all the virtue +lies in God's command and ordinance. + +57. This is the explanation of Peter's phrase, "the strength or +ability which God supplieth." Effect is produced, not through man's +power, not in obedience to man's will; but through the "strength" of +God and because of his ordering. No man has a right presumptuously to +boast his own power and ability effective, as the Pope does in his +pretensions about keys and ecclesiastical power. Know that it is +necessary to the efficacy of your office and the salutary character of +your work or authority in the Church that God himself give and exert +the influence. And that influence is exerted when, as before said, +God's Word and testimony are present that the ministry in question is +commanded, or authorized, of God. + +58. Therefore it is earnestly enjoined that in the Church no attempt +should be made by any individual to institute any order or perform any +work, much or little, great or small, merely at the prompting of his +own inclinations or in obedience to the advice of any man. Let him who +would teach and work be sure that his words and acts are really of +God--commanded by him. Until he is certain in this respect, let him +abandon his office--suspend his ministry; let him engage in something +else for a time. Nor should we hear or believe anything presented to +us that does not bear indisputable evidence of being the divine Word, +or command. For God will not permit mockery of himself in the things +of his own prerogative and on which depends the salvation of souls; +for souls will be led to eternal ruin where this rule and command are +disregarded. + +"That in all things God may be glorified through Jesus Christ." + +59. Here is named the motive for all effort in the Christian +community. No one may seek for nor ascribe to himself power and honor +because of his office and gifts. Power and glory belong only to God. +He himself calls his Church, and rules, sanctifies and preserves it +through his Word and his Spirit. To this end he bestows upon us his +gifts. And all is done purely of grace, wholly for the sake of his +beloved Son, Christ the Lord. Therefore, in return for the favor and +ineffable goodness bestowed upon us regardless of our merits, we ought +to thank and praise God, directing all our efforts to the recognition +and glory of his name. + + + + +_Pentecost_ + +Text: Acts 2, 1-13. + +1 And when the day of Pentecost was now come, they were all together +in one place. 2 And suddenly there came from heaven a sound as of the +rushing of a mighty wind, and it filled all the house where they were +sitting. 3 And there appeared unto them tongues parting asunder, like +as of fire; and it sat upon each one of them. 4 And they were all +filled with the Holy Spirit, and began to speak with other tongues, as +the Spirit gave them utterance. 5 Now there were dwelling at Jerusalem +Jews, devout men, from every nation under heaven. 6 And when this +sound was heard, the multitude came together, and were confounded, +because that every man heard them speaking in his own language. 7 And +they were all amazed and marvelled, saying, Behold, are not all these +that speak Galilaeans? 8 And how hear we, every man in our own +language wherein we were born? 9 Parthians and Medes and Elamites, and +the dwellers in Mesopotamia, in Judaea and Capadocia, in Pontus and +Asia, 10 in Phrygia and Pamphylia, in Egypt and the parts of Libya +about Cyrene, and sojourners from Rome, both Jews and proselytes, 11 +Cretans and Arabians, we hear them speaking in our tongues the mighty +works of God. 12 And they were all amazed, and were perplexed, saying +one to another. What meaneth this? 13 But others mocking said, They +are filled with new wine. + + +THE GIFT OF THE HOLY SPIRIT. + +1. The historical facts of this day, as well as the beautiful sermon +the Holy Spirit delivered through the apostle Peter, which might +appropriately be fully treated at this time, we shall leave for the +special sermons on the various festivals of the year. For the present +we will but briefly speak of the occasion of this festival, and of the +office of the Holy Spirit. + +2. The festival we call "Pentecost" had origin as follows: When God +was about to lead the children of Israel out of Egypt, he permitted +them to celebrate the Feast of the Passover on the night of their +departure; and commanded them on every annual recurrence of the season +to observe the same feast in commemoration of their liberation from +bondage and their departure from Egypt. Fifty days later, in their +journey through the wilderness, they arrived at Mount Sinai. There God +gave them the Law, through Moses; and there they were commanded to +observe annually, in commemoration of that giving of the Law, the +fiftieth day after the Feast of the Passover. Hence the name "Feast of +Pentecost," the word "Pentecost" coming from the Greek "Pentecoste," +or "fiftieth day." Our Saxons, rather more in conformity to the Greek, +use the word "Pfingsten." So we have it here of Luke: "When the day of +Pentecost was now come," or "fully come"--when the Jews had properly +commemorated the giving of the Law of God on Mount Sinai--the Holy +Spirit came, in accordance with Christ's promise, and gave them a new +law. We now celebrate this feast, not because of the old historical +event, but because of the new one--the sending of the Holy Spirit. It +is in order, then, to give a little instruction concerning the +difference between our Pentecost and that of the Jews. + + +LITERAL LAW AND SPIRITUAL LAW. + +3. The occasion of the Jews' observance was the giving of the literal +law; but it is ours to celebrate the giving of the spiritual law. To +present the point more clearly, we cite Paul's distinction of the two +covenants. 2 Cor 3, 6. And these two covenants respectively relate to +two kinds of people. + +4. First, there is the written law commanded of God and composed of +written words. It is styled "written" or "literal" because it goes no +farther and does not enter the heart, nor are there any resulting +works other than hypocritical and extorted ones. Consisting only of +letters--a written law--it is wholly dead. Its province being to kill, +it ruled a dead people. With dead hearts men could not sincerely +observe the commandments of God. Were every individual left to do as +he pleased, being uninfluenced by fear, not one would be found +choosing to be controlled by the Law. + +Unquestionably, human nature is conscious of the fact that while it +prefers to follow its own inclinations it is impelled to do otherwise; +for it reasons: "If I observe not God's commandments, he will punish +me, casting me into hell." Thus our nature is conscious of obeying +unwillingly and contrary to desire. Because of the punishment men +fear, they soon become enemies to God; they feel themselves sinners, +unable to stand before God, and consequently not acceptable to him. +Indeed, they would rather there were no God. Such enmity to God +remains persistently in the heart, however beautifully nature may +adorn itself outwardly. We see, therefore, how the Law, so long as it +consists merely of written words, can make no one righteous, can enter +no heart. Upon this topic we have elsewhere preached and written at +length. + +5. The other law is spiritual; not written with ink and pen, nor +uttered by lips as Moses read from the tables of stone. We learn from +the historical record of the event that the Holy Spirit descended from +heaven and filled all the assembled multitude, and they appeared with +parting, fiery tongues and preached so unlike they were wont to do +that all men were filled with amazement. The Spirit came pouring into +their hearts, making them different beings, making them creatures who +loved and willingly obeyed God. This change was simply the +manifestation of the Spirit himself, his work in the heart. He wrote +in those hearts his pure and fiery flame restoring them to life and +causing them to respond with fiery tongues and efficient hands. They +became new creatures, aware of possessing altogether different minds +and different tendencies. Then all was life and light; understanding, +will and heart burned and delighted in whatever was acceptable to God. +Such is the true distinction between the written law of God and the +spiritual. Herein we perceive what is the work of the Holy Spirit. + + +THE OFFICE OF THE HOLY SPIRIT. + +6. From this we should learn what is the office of the Holy Spirit in +the Church, and how or by what means he is received in the heart and +works there. In time past it was preached that he merely endorses what +the councils conclude and the Pope establishes in the Spiritless papal +Church. The fact is, however, the doings of Pope and councils are mere +outward matters; they relate to external commands and government. The +above theory is, therefore, wholly inconsistent and perverse. Of the +work of the Holy Spirit, the Papists make a dead, written law, when it +is really a living, spiritual law. Thus they render the Holy Spirit a +Moses, and his words mere human prattle. It is all due to ignorance of +the character of the Holy Spirit, of the purpose of his coming and the +nature of his office. Therefore, let us learn and firmly grasp those +things and be able rightly to distinguish the Spirit's office. + +7. Observe here, the Holy Spirit descends and fills the hearts of the +disciples sitting in fear and sorrow. He renders their tongues fiery +and cloven, and inflames them with love unto boldness in preaching +Christ--unto free and fearless utterance. Plainly, then, it is not the +office of the Spirit to write books or to institute laws. He writes in +the hearts of men, creating a new heart, so that man may rejoice +before God, filled with love for him and ready, in consequence, to +serve his fellows gladly. + +8. What are the means and process the Spirit employs to change and +renew the heart? It is through preaching Jesus Christ the Lord, as +Christ himself says (Jn 15, 26): "When the Comforter is come, whom I +will send unto you from the Father, even the Spirit of truth, which +proceedeth from the Father, he shall bear witness of me." As we have +often heard, the Gospel is the message God would have preached +world-wide, declaring to every individual that since no man can +through the Law be made righteous, but must rather become more +unrighteous, God sent his own beloved Son to shed his blood and die +for our sins, from which sins we could not be released by our own +effort. + +9. It is not enough simply that Christ be preached; the Word must be +believed. Therefore, God sends the Holy Spirit to impress the +preaching upon the heart--to make it inhere and live therein. +Unquestionably, Christ accomplished all--took away our sins and +overcame every obstacle, enabling us to become, through him, lords +over all things. But the treasure lies in a heap; it is not everywhere +distributed and applied. Before we can enjoy it, the Holy Spirit come +and communicate it to the heart, enabling us to believe and say, "I +too, am one who shall have the blessing." To everyone who hears is +grace offered through the Gospel; to grace is he called, as Christ +says (Mt 11, 28), "Come unto me, all ye that labor and are heavy +laden," etc. + +10. Now, with the belief that God has come to our rescue and given us +this priceless blessing, inevitably the human heart must be filled +with joy and with gratitude to God, and must exultingly cry: "Dear +Father, since it is thy will to manifest toward me inexpressible love +and fidelity, I will love thee sincerely, and willingly do what is +pleasing to thee." + +The believing heart never sees God with jealous eye. It does not fear +being cast into hell as it did before the Holy Spirit came, when it +was conscious of no love, no goodness, no faithfulness, on God's part, +but only wrath and displeasure. But once let the Holy Spirit impress +the heart with the fact of God's good will and graciousness towards +it, and the resulting joy and confidence will impel it to do and +suffer for God's sake whatever necessity demands. + +11. Let us, then, learn to recognize the Holy Spirit--to know that his +mission is to present to us the priceless Christ and all his +blessings; to reveal them to us through the Gospel and apply them to +the heart, making them ours. When our hearts are sensible of this work +of the Spirit, naturally we are compelled to say: "If our works avail +naught, and the Holy Spirit alone must accomplish our salvation, then +why burden ourselves with works and laws?" By the doctrine of the +Spirit, all human works and laws are excluded, even the laws of Moses. +The Holy Spirit's instruction is superior to that of all books. The +Spirit-taught individual understands the Scriptures better than does +he who is occupied solely with the Law. + +12. Hence, our only use for books is to strengthen our faith and to +show others written testimony to the Spirit's teaching. For we may not +keep our faith to ourselves, but must let it shine out; and to +establish it the Scriptures are necessary. Be careful, therefore, not +to regard the Holy Spirit as a Law-maker, but as proclaiming to your +heart the Gospel of Christ and setting you so free from the literal +law that not a letter of it remains, except as a medium for preaching +the Gospel. + + +BELIEVERS MUST YET RESIST SIN. + +13. Here we should be intelligent and know that in one sense all is +not accomplished when the Holy Spirit is received. The possessor of +the Spirit is not at once entirely perfect, pure in all respects, no +more sensible of the Law and of sin. We do not preach the doctrine +that the Spirit's office is one of complete accomplishment, but rather +that it is progressive; he operates continuously and increasingly. +Hence, there is not to be found an individual perfect in righteousness +and happiness, devoid of sin and sorrow, ever serving all men with +pleasure. + +The Scriptures make plain the Holy Spirit's office--to liberate from +sin and terror. But the work is not then complete. The Christian must, +in some measure, still feel sin in his heart and experience the +terrors of death; he is affected by whatever disturbs other sinners. +While unbelievers are so deep in their sins as to be indifferent, +believers are keenly conscious of theirs; but Christians are supported +by the Holy Spirit, who consoles and strengthens till his work is +fully accomplished. It is terminated when they no longer feel their +sins. + +14. So I say we must be prudent; we must take heed we do not +arrogantly and presumptuously boast possession of the Holy Spirit, as +do certain proud fanatics. The danger is in becoming too secure, in +imagining ourselves perfect in all respects. The pious Christian is +still flesh and blood like other men; he but strives to resist evil +lusts and other sins, and is unwillingly sensible of evil desires. But +he who is not a Christian is carelessly secure, wholly unconcerned +about his sins. + +15. It is of no significance that we feel evil lusts, provided we +endeavor to resist them. One must not go by his feelings and consider +himself lost if he have sinful desires. At the same time he must, so +long as life lasts, contend with the sins he perceives in himself. He +must unceasingly groan to be relieved of them, and must permit the +Holy Spirit to operate in him. There is in believers continual +groaning after holiness--groaning too deep for expression, as Paul +says in Romans 8, 26. But Christians have a blessed listener--the Holy +Spirit himself. He readily perceives sincere longing after purity, and +sends the conscience divine comfort. + +There will ever be in us mingled purity and imperfection; we must be +conscious both of the Holy Spirit's presence and of our own sins--our +imperfections. We are like the sick man in the hands of the physician +who is to restore him to health. Let no one think: "Here is a man who +possesses the Holy Spirit; consequently he must be perfectly strong, +having no imperfections and performing only worthy works." No, think +not so; for so long as we live in the flesh here on earth, we cannot +attain such a degree of perfection as to be wholly free from weakness +and faults. The holy apostles themselves often lamented their +temptations and sorrows. Their feelings concealed from them the Holy +Spirit's presence, though they were aware of his strengthening and +sustaining power in their temptations, a power conveyed through the +Word and through faith. + +16. The Holy Spirit is given only to the anxious and distressed heart. +Only therein can the Gospel profit us and produce fruit. The gift is +too sublime and noble for God to cast it before dogs and swine, who, +when by chance they hear the preached message, devour it without +knowing to what they do violence. The heart must recognize and feel +its wretchedness and its inability to extricate itself. Before the +Holy Spirit can come to the rescue, there must be a struggle in the +heart. Let no one imagine he will receive the Spirit in any other way. + +17. We see this truth illustrated in the narrative here. The beloved +disciples were filled with fear and terror. They were disconsolate and +discouraged, and sunk in unbelief and despair. Only with great +difficulty and effort did Christ raise them again. Yet their only +failing was their faintheartedness; they feared the heavens would fall +upon them. Even the Lord himself could scarce comfort them until he +said: "The Holy Spirit shall descend upon you from heaven, impressing +myself upon your hearts until you shall know me and, through me, the +Father. Then will your hearts be comforted, strengthened and filled +with joy." And so was the promise fulfilled to them on this day of +Pentecost. + + + + +Luther's Church Postil contains no sermons on the epistle selections +for Whit-Monday and Whit-Tuesday. + + + + +_Pentecost Monday_ + +Text: Acts 2, 14-28. + + +Only the text, without a sermon, is printed in the edition of 1559 of +Luther's works. This and the following epistle text are too long to +consider here, as they contain so many beautiful quotations from the +Old Testament, which should not be passed over too briefly. Hence +their discussion is reserved for their proper place. + + + + +_Pentecost Tuesday_ + +Text: Acts 2, 29-36. + + + + + + +End of Project Gutenberg's Epistle Sermons, Vol. II, by Martin Luther + +*** END OF THIS PROJECT GUTENBERG EBOOK EPISTLE SERMONS, VOL. II *** + +***** This file should be named 28464.txt or 28464.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/2/8/4/6/28464/ + +Produced by Ron Swanson (This file was produced from images +generously made available by The Internet Archive/American +Libraries) + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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