Chapter 11

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

_Fifth Sunday After Trinity_

Text: 1 Peter 3, 8-15.

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

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

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

EXHORTATION TO THE FRUITS OF FAITH.

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

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

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

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

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

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

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

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

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

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

SYMPATHY A CHRISTIAN VIRTUE.

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

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

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

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

OF LOVE.

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

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

OF MERCY.

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

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

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

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

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

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

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

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

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

OF PATIENCE.