Chapter 25

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.