Chapter 22

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."