LUTHER'SEPISTLE SERMONSEPIPHANY, EASTER AND PENTECOST

TRANSLATED WITH THE HELP OF OTHERSBYPROF. JOHN NICHOLAS LENKER, D. D. 

AUTHOR OF "LUTHERANS IN ALL LANDS, " TRANSLATOR OF LUTHER'S WORKS INTOENGLISH 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'sWritings in the Evangelization of Europe, and are interested in theEvangelization of the world, this volume of Easter and PentecostEpistle Sermons of the English Luther is gratefully and prayerfullydedicated. 

Copyright, 1909, by J. N. LENKER. 

_Foreword_

The Evangelization of the World is being accomplished more rapidlythan we think. Three mighty movements are constantly atwork--Reformation, Heathen Missions and Emigration or Colonization. Bythe Reformation Europe was evangelized; by Heathen Missions Asia andAfrica are being evangelized and by Emigration or Colonization Northand South America and Australia have been to a large extentevangelized. In "Lutherans In All Lands, " published in 1893, and inthe introduction to the volume on St. Peter's Epistles of the EnglishLuther, we emphasized the relation of the Evangelical-Lutheran churchand of Luther's writings to the evangelization of the world throughthese three movements. In view of the recent marvelous growth ininterest in Heathen Missions and the false ideas about Luther'srelation to this theme, the following may be in place here in thisvolume of Easter and Pentecost sermons:

The Christian religion being preėminently missionary the Reformationof the Christian Church would necessarily be missionary. Protestantmissions began with Protestantism. 

Herzog's Encyclopedia says: "Luther himself already seizes everyopportunity offered by a text of the Divine Word in order to remindbelievers of the distress of the Heathen and Turks and earnestly urgesthem to pray in their behalf, and to send out missionaries to them. Inaccord with him all the prominent theologians and preachers of hisday, and of the succeeding period inculcated the missionary duty ofthe Church. Many also of the Evangelical princes cherished the workwith Christian love and zeal. "

Luther's interest in the work of true evangelization is seen in thename he designedly chose for the church of his followers. He did notcall it Protestant nor Lutheran, but conscientiously insisted upon itbeing called the Evangelical, or in plain Anglo-Saxon, the Gospelchurch, the Evangelizing church. Because of Luther's emphasis on theword evangelical there are properly speaking no Lutheran, but onlyEvangelical-Lutheran churches. He is the evangelist of Protestantismin the true sense. 

Of the library of 110 volumes of which Luther is the author, 85 ofthem treat of the Bible and expound its pure evangelical teachings incommentaries, sermons and catechetical writings. He popularized theword evangelical. With his tongue and pen he labored incessantly forthe evangelization of Europe. That Europe is evangelized is due moreto his labors and writings than to those of any other. What thosewritings did for Europe they may do, and we believe, will do, for theworld in a greater or less degree. The greatest evangelist of Europehas a God-given place in the evangelization of the world. His mostevangelical classics should be translated into all the dialects ofearth as soon as the Bible is given to the people in their nativetongue. 

Dr. Warneck says: "By the Reformation the christianizing of a largepart of Europe was first completed, and so far it may be said to havecarried on a mission work at home on an extensive scale. " Further hesays: "The Reformation certainly did a great indirect service to thecause of missions to the heathen, as it not only restored the truesubstance of missionary preaching by its earnest proclamation of theGospel, but also brought back the whole work of missions on Apostoliclines. Luther rightly combats, as Plitt insists, 'the secularizing ofmissionary work. '"

In explaining the 117th Psalm Luther says: "If all the heathen shallpraise God, he must first be their God. Shall he be their God? Thenthey must know him and believe in him, and put away all idolatry, since God can not be praised with idolatrous lips or with unbelievinghearts. Shall they believe? Then they must first hear his Word and byit receive the Holy Spirit, who cleanses and enlightens their heartthrough faith. Are they to hear his Word? Then preachers must be sentwho 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 willgive 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 'ofme' are not spoken without a particular meaning. They are to show thatthis kingdom and this inheritance of the Gentiles are conferred onChrist, 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'sPostil sermons on the Gospel and Epistle texts for each Sunday knowwhat 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 andpreach the Gospel to the whole creation, " we read, "these words of theSovereign Ruler commission these poor beggars to go forth and proclaimthis new message, not in one city or country only, but in all theworld. "

For the history of the writing of these sermons the reader is referredto volumes 10, 11, 12 and 13 of the Gospel sermons of Luther's worksin English. 

The German text will be readily found in the 12th volume of the Walchand of the St. Louis Walch editions, and in the 8th volume of theErlangen edition of Luther's works. 

Due acknowledgment is hereby made of aid received from the translationof Pastor Ambrose Henkel, and published in 1869, at New Market, Virginia. Also to Pastor C. B. Gohdes, for comparing the manuscriptfrom the Third Sunday before Lent with the German text and makingvaluable 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 presentyour bodies a living sacrifice, holy, acceptable to God, which is yourspiritual service. 2 And be not fashioned according to this world: butbe ye transformed by the renewing of your mind, that ye may prove whatis 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 tothink as to think soberly, according as God hath dealt to each man ameasure of faith. 4 For even as we have many members in one body, andall the members have not the same office: 5 so we, who are many, areone body in Christ, and severally members one of another. 6 And havinggifts 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 andlove; and of crosses and afflictions, the promoters of hope. Faith, love and affliction bound the Christian's life. It is unnecessary thatI should further discourse on these topics. As they--or anythingpertaining to the life of the Christian--present themselves, referencemay be had to those former postils. It is my purpose now briefly tomake 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 offaith--love, unity, patience, self-denial, etc. Among these fruits, the apostle considers first the discipline of the body--themortification of evil lusts. He handles the subject here in a mannerwholly unlike his method in other epistles. In Galatians he speaks ofcrucifying the flesh with its lusts; in Hebrews and Colossians, ofputting off the old man and mortifying the members on earth. Here hementions presenting the body as a sacrifice; he dignifies it by theloftiest and most sacred terms. Why does he so?

First, by making the terms glorious, he would the more emphaticallyurge us to yield this fruit of faith. The whole world regards thepriest's office--his service and his dignity--as representing the acmeof nobility and exaltation; and so it truly does. Now, if one would bea priest and exalted before God, let him set about this work ofoffering up his body to God; in other words, let him be humble, lethim be nothing in the eyes of the world. 

3. I will let every man decide for himself the difference between theoutward priesthood of dazzling character and the internal, spiritualpriesthood. The first is confined to a very few individuals; thesecond, Christians commonly share. One was ordained of men, independently of the Word of God; the other was established throughthe Word, irrespective of human devices. In that, the skin isbesmeared with material oil; in this, the heart is internally anointedwith the Holy Spirit. That applauds and extols its works; thisproclaims and magnifies the grace of God, and his glory. That does notoffer up the body with its lusts, but rather fosters the evil desiresof the flesh; this sacrifices the body and mortifies its lusts. Theformer permits the offering up to itself of gold and property, ofhonor, of idleness and pleasure, and of all manner of lust on earth;the latter foregoes these things and accepts only the reverse ofhomage. That again sacrifices Christ in its awful perversions; this, satisfied with the atonement once made by Christ, offers up itselfwith him and in him, by making similar sacrifices. In fact, the twopriesthoods accord about as well as Christ and Barabbas, as light anddarkness, as God and the world. As little as smearing and shaving werefactors in Christ's priesthood, so little will they thus procure foranyone the Christian priesthood. Yet Christ, with all his Christians, is priest. "Thou art a priest for ever after the order ofMelchizedek. " Ps 110, 4. The Christian priesthood will not admit ofappointment. The priest is not made. He must be born a priest; mustinherit his office. I refer to the new birth--the birth of water andthe Spirit. Thus all Christians become priests, children of God andco-heirs with Christ the Most High Priest. 

4. Men universally consider the title of priest glorious andhonorable; it is acceptable to everyone. But the duties and thesacrifice of the office are rarely accepted. Men seem to be averse tothese latter. The Christian priesthood costs life, property, honor, friends and all worldly things. It cost Christ the same on the holycross. No man readily chooses death instead of life, and accepts paininstead of pleasure, loss instead of gain, shame rather than honor, enemies rather than friends, according to the example Christ set forus on the cross. And further, all this is to be endured, not forprofit to one's self, but for the benefit of his neighbor and for thehonor and glory of God. For so Christ offered up his body. Thispriesthood is a glorious one. 

5. As I have frequently stated, the suffering and work of Christ is tobe viewed in two lights: First, as grace bestowed on us, as a blessingconferred, requiring the exercise of faith on our part and ouracceptance of the salvation offered. Second, we are to regard it anexample for us to follow; we are to offer up ourselves for ourneighbors' benefit and for the honor of God. This offering is theexercise of our love--distributing our works for the benefit of ourneighbors. He who so does is a Christian. He becomes one with Christ, and the offering of his body is identical with the offering ofChrist's body. This is what Peter calls offering sacrifices acceptableto God by Christ. He describes priesthood and offering in these words:"Ye also, as living stones, are built up a spiritual house, to be aholy priesthood, to offer up spiritual sacrifices, acceptable to Godthrough Jesus Christ. " 1 Pet 2, 5. 

6. Peter says "spiritual sacrifices, " but Paul says our bodies are tobe offered up. While it is true that the body is not spirit, theoffering of it is called a spiritual sacrifice because it is freelysacrificed through the Spirit, the Christian being uninfluenced by theconstraints of the Law or the fear of hell. Such motives, however, sway the ecclesiasts, who have heaped tortures upon themselves byundergoing fasts, uncomfortable clothing, vigils, hard beds and othervain and difficult performances, and yet failed to attain to thisspiritual sacrifice. Rather, they have wandered the farther from itbecause of their neglect to mortify their old Adam-like nature. Theyhave but increased in presumption and wickedness, thinking by theirworks and merits to raise themselves in God's estimation. Theirpenances were not intended for the mortification of their bodies, butas 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 todeath the deeds of the body, ye shall live. " Paul speaks of mortifyingthrough the Spirit; Peter, of a spiritual sacrifice. The offering mustfirst be slain. Paul's thought is: "If ye mortify the deeds of thebody in your individual, chosen ways, unprompted by the Spirit or yourown heart, simply through fear of punishment, that mortification--thatsacrifice--will be carnal; and ye shall not live, but die a death themore awful. " The Spirit must mortify your deeds--spiritually it mustbe done; that is, with real enjoyment, unmoved by fear of hell, voluntarily, without expectation of meriting honor or reward, eithertemporal or eternal. This, mark you, is a spiritual sacrifice. Howeveroutward, gross, physical and visible a deed may be, it is altogetherspiritual when wrought by the Spirit. Even eating and drinking arespiritual works if done through the Spirit. On the other hand, whatsoever is wrought through the flesh is carnal, no matter to whatextent it may be a secret desire of the soul. Paul (Gal 5, 20) termsidolatry and heresies works of the flesh, notwithstanding they areinvisible impulses of the soul. 

8. In addition to this spiritual sacrifice--the mortifying of thedeeds of the body--Peter mentions another, later on in the samechapter: "But ye are . .. A royal priesthood . .. That ye may show forththe excellencies of him who called you out of darkness into hismarvelous light. " Here Peter touches upon the preaching office, thereal 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 andthanks. Paul boasts (Rom 15, 16) that he sanctifies and offers theGospel. But it is not our purpose to consider here this sacrifice ofpraise; though praise in the congregation may be included in thespiritual sacrifice, as we shall see. For he who offers his body toGod also offers his tongue and his lips as instruments to confess, preach and extol the grace of God. On this topic, however, we shallspeak 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 thosealready godly Christians through faith in the new man; to hearers whoare not to be constrained by commandments, but to be admonished. Forthe object is to secure voluntary renunciation of their old, sinful, Adam-like nature. He who will not cheerfully respond to friendlyadmonition is no Christian. And he who attempts by the restraints oflaw to compel the unwilling to renunciation, is no Christian preacheror ruler; he is but a worldly jailer. 

"By the mercies of God. "

10. A teacher of the Law enforces his restraints through threats andpunishments. A preacher of grace persuades and incites by callingattention to the goodness and mercy of God. The latter does not desireworks prompted by an unwilling spirit, or service that is not theexpression of a cheerful heart. He desires that a joyous, willingspirit shall incite to the service of God. He who cannot, by thegracious and lovely message of God's mercy so lavishly bestowed uponus in Christ, be persuaded in a spirit of love and delight tocontribute to the honor of God and the benefit of his neighbor, isworthless to Christianity, and all effort is lost on him. How can onewhom the fire of heavenly love and grace cannot melt, be renderedcheerfully obedient by laws and threats? Not human mercy is offeredus, but divine mercy, and Paul would have us perceive it and be movedthereby. 

"To present your bodies. "

11. Many and various were the sacrifices of the Old Testament. But allwere typical of this one sacrifice of the body, offered by Christ andhis Christians. And there is not, nor can be, any other sacrifice inthe New Testament. What more would one, or could one, offer thanhimself, all he is and all he has? When the body is yielded asacrifice, all belonging to the body is yielded also. Therefore, theOld Testament sacrifices, with the priests and all the splendor, haveterminated. How does the offering of a penny compare with that of thebody? Indeed, such fragmentary patchwork scarcely deserves recognitionas a sacrifice when the bodies of Christ and of his followers areoffered. 

Consequently, Isaiah may truly say that in the New Testament suchbeggarly works are loathsome compared to real and great sacrifices:"He that killeth an ox is as he that slayeth a man; he thatsacrificeth a lamb, as he that breaketh a dog's neck; he that offerethan oblation, as he that offereth swine's blood; he that burnethfrankincense, as he that blesseth an idol. " Is 66, 3. Similarly, also:"What unto me is the multitude of your sacrifices? saith Jehovah: Ihave had enough of the burnt-offerings of rams, and the fat of fedbeasts; and I delight not in the blood of bullocks, or of lambs, or ofhe-goats. " Is 1, 11. Thus, in plain words, Isaiah rejects all othersacrifices in view of this true one. 

12. Our blind leaders, therefore, have most wretchedly deceived theworld by their mass-offerings, for they have forgotten this one realsacrifice. The mass may be celebrated and at the same time the soul benot benefited, but rather injured. But the body cannot be offeredwithout benefiting the soul. Under the New Testament dispensation, then, the mass cannot be a sacrifice, even were it ever one. For allthe works, all the sacrifices of the New Testament, must be true andsoul-benefiting. Otherwise they are not New Testament sacrifices. Itis said (Ps 25, 10), "All the paths of Jehovah are lovingkindness andtruth. "

"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 OldTestament are repealed and the entire priesthood abolished. The OldTestament sacrifices consisted of bullocks, sheep and goats. To theselife was not spared. For the sacrifice they were slain, burned, consumed by the priests. But the New Testament sacrifice is awonderful offering. Though slain, it still lives. Indeed, inproportion as it is slain and sacrificed, does it live in vigor. "Ifby 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. " Col3, 3. "And they that are of Christ Jesus have crucified the flesh withthe passions and the lusts thereof. " Gal 5, 24. 

14. The word "living, " then, is to be spiritually understood--ashaving 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 tothe world; he does not lead the life of the world. The world lives inits lusts, and according to the flesh; it is powerless to liveotherwise. True, the Christian is bodily in the world, yet he does notlive after the flesh. As Paul says (2 Cor 10, 3), "Though we walk inthe 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 bodyand of its lusts, whether effected by voluntary discipline or bypersecution, is simply an exercise in and for the life eternal. 

15. None of the Old Testament sacrifices were holy--except in anexternal and temporal sense--until they were consumed. For the life ofthe animal was but temporal and external previous to the sacrifice. But the "living sacrifice" Paul mentions is righteous before God, andalso externally holy. "Holy" implies simply, being designed for theservice and the honor of God, and employed of God. Hence we must hereunderstand the word "holy" as conveying the thought that we let Godalone work in us and we be simply his holy instruments. As said inFirst 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 bearbranded on my body the marks of Jesus. " Now, he who performs a workmerely for his own pleasure and to his own honor, profanes hissacrifice. So also do they who by their works seek to merit rewardfrom God, whether temporal or eternal. The point of error is, they arenot yet a slain sacrifice. The sacrifice cannot be holy unless itfirst lives; that is, unless it is slain before God, and slain in itsown consciousness, and thus does not seek its own honor and glory. 

16. The Old Testament sacrifices were not in themselves acceptable toGod. Nor did they render man acceptable. But in the estimation of theworld--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 mostrepugnant and unacceptable of all things. It condemns, mortifies andopposes whatever, in man's judgment, is good and well-pleasing. For, as before stated, nature cannot do otherwise than to live according tothe flesh, particularly to follow its own works and inventions. Itcannot admit that all its efforts and designs are vain and worthy ofmortification and of death. The spiritual sacrifice is acceptable toGod, Paul teaches, however unacceptable it may be to the world. Theywho render this living, holy sacrifice are happy and assured of theiracceptance with God; they know God requires the death of the lusts andinventions of the flesh, and he alone desires to live and work in us. 

17. Consequently, Paul's use of the word "body" includes more thanoutward, sensual vices and crimes, as gluttony, fornication, murder;it includes everything not of the new spiritual birth but belonging tothe old Adam nature, even its best and noblest faculties, outer andinner; the deep depravity of self-will, for instance, and arrogance, human wisdom and reason, reliance on our own good works, on our ownspiritual life and on the gifts wherewith God has endowed our nature. 

To illustrate: Take the most spiritual and the wisest individuals onearth, and while it is true that a fraction of them are outwardly andphysically chaste, their hearts, it will be found, are filled withhaughtiness, presumption and self-will, while they delight in theirown wisdom and peculiar conduct. No saint is wholly free from the deepdepravity of the inner nature. Hence he must constantly offer himselfup, mortifying his old deceitful self. Paul calls it sacrificing thebody, because the individual, on becoming a Christian, lives more thanhalf spiritually, and the evil propensities remaining to be mortifiedPaul 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 Godby Christians and those which the Jews rendered. The thought is: TheJews' service to God consisted in sacrifices of irrational beasts, butthe service of Christians, in spiritual sacrifices--the sacrifice oftheir bodies, their very selves. The Jews offered gold and silver;they built an inanimate temple of wood and stone. Christians are adifferent people. Their sacrifices are not silver and gold. Theirtemple is not wood and stone; it is themselves. "Ye are a temple ofGod. " 1 Cor 3, 16. Thus you observe the unfair treatment accordedChristians in ignoring their peculiar services and inducing the worldto build churches, to erect altars and monasteries, and to manufacturebells, chalices and images by way of Christian service--works thatwould have been too burdensome for even the Jews. 

19. In brief, this our reasonable service is rightly called aspiritual service of the heart, performed in the faith and theknowledge of God. Here Paul rejects all service not performed in faithas entirely unreasonable, even if rendered by the body and in outwardact, and having the appearance of great holiness and spiritual life. Such have been the works, offerings, monkery and stringent life of thePapists, performed without the knowledge of God--having no command ofGod--and without spirit and heart. They have thought that so long asthe works were performed they must be pleasing to God, independent oftheir faith. Such was also the service of the Jews in their works andofferings, and of all who knew not Christ and were without faith. Hence they were no better than the service and works of idolatrous andignorant heathen. 

"And be not fashioned according to this world: but be ye transformedby the renewing of your mind, that ye may prove what is the good andacceptable and perfect will of God. "

20. As before said, the world cannot endure the sight or hearing ofthis living sacrifice; therefore it opposes it on every side. With itsprovocations and threats, its enticements and persecutions, it hasevery advantage, aided by the fact that our minds and spirits are notoccupied with that spiritual sacrifice, but we give place to thedispositions and inclinations of the world. We must be careful, then, to follow neither the customs of the world nor our own reason orplausible theories. We must constantly subdue our dispositions andcontrol our wills, not obeying the dictates of reason and desire. Always we are to conduct ourselves in a manner unlike the way of theworld. So shall we be daily changed--renewed in our minds. That is, wecome each day to place greater value on the things condemned by humanreason--by the world. Daily we prefer to be poor, sick and despised, to be fools and sinners, until ultimately we regard death as betterthan life, foolishness as more precious than wisdom, shame nobler thanhonor, labor more blessed than wealth, and sin more glorious thanhuman righteousness. Such a mind the world does not possess. The mindof the world is altogether unlike the Christian's. It not onlycontinues unchanged and unrenewed in its old disposition, but isobdurate and very old. 

21. God's will is ever good and perfect, ever gracious; but it is notat all times so regarded of men. Indeed, human reason imagines it tobe the evil, unfriendly, abominable will of the devil, because whatreason esteems highest, best and holiest, God's will regards asnothing and worthy of death. Therefore, Christian experience must cometo the rescue and decide. It must feel and prove, must test andascertain, whether one is prompted by a sincere and gracious will. Hewho perseveres and learns in this way will go forward in hisexperience, finding God's will so gracious and pleasing he would notexchange it for all the world's wealth. He will discover thatacceptance of God's will affords him more happiness, even in poverty, disgrace and adversity, than is the lot of any worldling in the midstof earthly honors and pleasures. He will finally arrive at a degree ofperfection making him inclined to exchange life for death, and, withPaul, to desire to depart that sin may no more live in him, and thatthe will of God may be done perfectly in himself in every relation. Inthis respect he is wholly unlike the world; he conducts himself verydifferently from it. For the world never has enough of this life, while the experienced Christian is ready to be removed. What the worldseeks, he avoids; what it avoids, he seeks. 

22. Paul, you will observe, does not consider the Christian absolutelyfree from sin, since he beseeches us to be "transformed by therenewing of the mind. " Where transformation and renewal are necessary, something of the old and sinful nature must yet remain. This sin isnot imputed to Christians, because they daily endeavor to effecttransformation and renovation. Sin exists in them against their will. Flesh and spirit are contrary to each other (Gal 5, 17), therefore wedo not what we would. Rom 7, 15. 

Paul makes particular mention of "the mind" here, by contrast makingplainer what is intended by the "body" which he beseeches them tosacrifice. The scriptural sense of the word "mind" has already beensufficiently defined as "belief, " which is the source of either viceor virtue. For what I value, I believe to be right. I observe what Ivalue, as do others. But when belief is wrong, conscience and faithhave not control. Where unity of mind among men is lacking, love andpeace cannot be present; and where love and faith are not present, only the world and the devil reign. Hence transformation by renewal ofthe 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 isamong 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 toevery man a measure of faith. "

23. Paul, in all his epistles, is careful to give this instruction toChristians. His purpose is to preserve simplicity of faith among themeverywhere; to prevent sects and schisms in Christian life, which havetheir origin in differing minds, in diversity of belief. To makeadmonition the more forcible, he refers to his apostolic office; tothe fact that he was, by the grace of God, chosen and sent to teachthe things he advocates. His words here mean: "Ye possess many graces, but let everyone take heed to confine his belief and opinions to thelimits of faith. Let him not esteem himself above another, nor attachto the gifts conferred upon himself greater value than he accordsthose conferred upon another. Otherwise he will be inclined to despisethe lesser gifts and emphasize the more exalted ones, and to influenceothers to the same practice. " Where there is not such humility, recourse is had to works and to the honoring of gifts, while faith isneglected. Thus belief prompts to do as the world does, to value whatis exalted and to despise what is humble. 

24. This principle cannot be better illustrated than by the prevailingexamples of our time. For instance, monks and priests have establishedspiritual orders which they regard highly meritorious. In this respectthey do not think soberly, but extravagantly. They imagine ordinaryChristians to be insignificant in comparison with them. But theirorders represent neither faith nor love, and are not commanded by God. They are peculiar, something devised by the monks and prieststhemselves. Hence there is division. Because of the different beliefs, numerous sects exist, each striving for first place. Consequently, allthe orders become unprofitable in God's sight. The love and faith andharmony 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 himselfbetter than others. Rather, every man should estimate his own goodnessby his faith. Faith is something all Christians have, though not inequal measure, some possessing more and others less. However, in faithall 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 maynot have been so strong. Therefore, though gifts be unequal, theprecious faith is the same. Now, if we are to glory in the treasuresof faith only, not in the gifts, every man should esteem another'sgifts as highly as his own, and with his own gifts serve that otherwho in faith possesses equal treasure with him. Then will continueloving harmony and simple faith, and none will fall back upon his ownworks or merits. Of this "mind, " or belief, you may read further inthe preceding postils, especially in the epistle selection for thethird Sunday in Advent. Further comment on this text will be left forthe 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 tous, whether prophecy, let us prophesy according to the proportion ofour faith; 7 or ministry, let us give ourselves to our ministry; or hethat teacheth, to his teaching; 8 or he that exhorteth, to hisexhorting; he that giveth, let him do it with liberality; he thatruleth, with diligence; he that showeth mercy, with cheerfulness. 9Let love be without hypocrisy. Abhor that which is evil; cleave tothat which is good. 10 In love of the brethren be tenderly affectionedone to another; in honor preferring one another; 11 in diligence notslothful; fervent in spirit; serving the Lord; 12 rejoicing in hope;patient in tribulation; continuing stedfastly in prayer; 13communicating to the necessities of the saints; given to hospitality. 14 Bless them that persecute you; bless, and curse not. 15 Rejoicewith them that rejoice; weep with them that weep. 16 Be of the samemind one toward another. Set not your mind on high things, butcondescend 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 portionproperly belonging to the epistle for the preceding Sunday, andterminates short of its full connection. Evidently it was arranged bysome unlearned and thoughtless individual, with a view simply tomaking convenient reading in the churches and not to its explanationto 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 asChristians we are to renew our minds by sacrificing our bodies, thuspreserving the true character of faith; that we are not to regardourselves as good or perfect without faith, if we would avoid the riseof sects and conflicting opinions among Christians; that each is tocontinue firm in the measure of faith God has given him, whether it beweak 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 mostprecious treasure, the result being satisfaction for all men. Paulnext 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, areone body in Christ, and severally members one of another. " Thenfollows our selection for today, the connection being, "And havinggifts differing according to the grace that was given to us, " etc. Paul likens the various gifts to ourselves, the different members ofthe common body of Christ. 

It is an apt and beautiful simile, one he makes use of frequently; forinstance, 1 Cor 12, 12 and Eph 4, 16. It teaches directly and clearlythe equality of all Christians; that one common faith should satisfyall; that gifts are not to be regarded as making one better, happierand more righteous than another, in the eyes of God. The latter ideais certainly erroneous, and destructive of faith, which alone availswith God. 

WE ARE BORN MEMBERS OF CHRIST. 

3. First, if we examine this simile, we shall find that all themembers perform certain functions of the body because they are membersof it; and no member has its place through its own efforts or its ownmerits. It was born a member, before the exercise of office waspossible. It acts by virtue of being a member; it does not become amember by virtue of its action. It derives existence and all itspowers from the body, regardless of its own exertions. The body, however, exercises its members as occasion requires. The eye has notattained its place because of its power of seeing--not because it hasmerited its office as an organ of sight for the body. In the verybeginning it derived its existence and its peculiar function of sightfrom the body. It cannot, therefore, boast in the slightest degreethat by its independent power of seeing it has deserved its place asan eye. It has the honor and right of its position solely through itsbirth, not because of any effort on its part. 

4. Similarly, no Christian can boast that his own efforts have madehim a member of Christ, with other Christians, in the common faith. Nor can he by any work constitute himself a Christian. He performsgood works by virtue of having become a Christian, in the new birth, through faith, regardless of any merit of his own. Clearly, then, goodworks 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 causeproduces effect. Now, if good works do not make a Christian, do notsecure the grace of God and blot out our sins, they do not meritheaven. No one but a Christian can enjoy heaven. One cannot secure itby his works, but by being a member of Christ; an experience effectedthrough faith in the Word of God. 

5. How, then, shall we regard those who teach us to exterminate oursins, to secure grace, to merit heaven, all by our own works; whorepresent their ecclesiastical orders as special highways to heaven?What is their theory? They teach, as you observe, that cause isproduced by effect. Just as if mere muscular tissue that is not atongue becomes a tongue by fluent speaking, or becomes mouth andthroat by virtue of much drinking; as if running makes feet; keenhearing, an ear; smelling, a nose; nourishment at the mother's breast, a child; suspension from the apple-tree, an apple. Beautifulspecimens, 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 uselessburdens and hardships, they assume!" Yes, what but burdens do theydeserve who pervert God's truth into falsehood; who change the giftsGod designed for man's benefit into acts of service rendered by man toGod; who, unwilling to abide in the common faith, aspire to exaltedand peculiar place as priests and beings superior to other Christians?They deserve to be overwhelmed in astonishing folly and madness, andto be burdened with useless labors and hardships in their attempts todo impossible things. They cheat the world of its blessings while theyfill themselves. It is said of them (Ps 14, 4-5): "Have all theworkers of iniquity no knowledge, who eat up my people as they eatbread, and call not upon Jehovah?"--that is, they live not in faith. And continuing--"There were they in great fear"; meaning that here andthere they make that a matter of conscience which is not, because theycling 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 thebody is content with the other members, and rejoices in its powers, not being solicitous as to whether any be superior to itself. Forinstance, the nose is inferior in office to the eye, yet in therelation they sustain to each other the former is not envious of thelatter; rather, it rejoices in the superior function the eye performs. On the other hand, the eye does not despise the nose; it rejoices inall 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 andeye, regardless of their superior office, labor carefully to clotheand adorn the less honorable members. They make the best use of theirown distinction to remove the dishonor and shame of the inferiormembers. 

8. However unequal the capacities and distinction of the individualmembers of the body, they are equal in that they are all parts of thesame body. The eye cannot claim any better right to a place in thebody than the least distinguished member has. Nor can it boast greaterauthority over the body than any other member enjoys. And thus it doesnot essay to do. It grants all members equal participation in thebody. Likewise, all Christians, whether strong in faith or weak, perfect or defective, share equally in Christ and are equal inChristendom. Each may appropriate the whole Christ unto himself. I mayboast as much in Christ as Peter or the mother of God may boast. Nordo I envy Peter because he is a more distinguished member of theChristian Church than I. I am glad of it. On the other hand, he doesnot despise me for being a less honored member. I am a part of thesame body to which he belongs, and I possess Christ as well as hedoes. 

9. The self-righteous are unable to concede this equality. They muststir up sects and distinctions among Christians. Priests aspire to bebetter than laymen; monks better than priests; virgins than wives. Thediligent, in praying and fasting, would be better than the laborer;and they who lead austere lives, more righteous than they of ordinarylife. This is the work of the devil, and productive of every form ofevil. Opposed to it is Christ's doctrine in our text. Under suchconditions as mentioned, faith and love are subverted. The unlearnedare deluded, and led away from faith to works and orders. Inequalityis everywhere. The ecclesiasts desire to sit in high places, toreceive all honor, to have their feet kissed, and will honor andrespect none but themselves. Indeed, they would ultimately intercedefor poor Christians, would be mediators between them and God, attaching no importance whatever to the stations in life occupied bythese. They proceed as if they alone were members of Christ, and as iftheir relation to him could not be closer. Then they presume by theirworks to constitute others members of Christ, being careful, however, to demand adequate financial return for the service. They are membersof the devil; not of Christ. 

EACH MEMBER SERVES ALL THE OTHERS. 

10. In the third place, according to the simile each member of thebody 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 carriageof the body, safeguards the eye. Each member ever cares for and servesthe others. More beautiful figures of love and good works are not tobe found than those derived from the body with its members. In themembers we daily bear about with us, and with which we are continuallyfamiliar, God has described the law of love in a living and forciblemanner. Upon the principle there illustrated, the Christian shouldact, conducting himself in a way to profit not himself but others, andhaving a sincere interest in them. Under such conditions, schisms andsects could not spring up among us. 

11. But we are blind; we neither see nor read the beautiful lessontaught us in our own bodies. We proceed to invent good works as ameans of improving our condition and bringing ourselves into a savedstate. This error is attributable to our lack of faith and of heartknowledge of Christ. Hence we are restless in soul, seeking to beliberated from sin and to become righteous. The heart in its ignoranceof the sufficiency of common faith, engages in these abnormal, specialworks. There is where foolish individuals begin to disregard faith andlove, imagining such works true ways to heaven. One takes up onething, and another something else, and so it goes, until there isnothing 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 themembers suffer with it; or one member is honored, all the membersrejoice with it, " as Paul says. 1 Cor 12, 26. In short, no memberlives and acts for itself; all obey and serve one another, and themore honored members serve most. Each seems to say: "I desire not tobe otherwise than as I am. I am satisfied to be a member of the samebody with the others, and to have equal rights and honors therein. Itis unnecessary for me to exert myself to share in that body, for I amalready a member of it, and content. My efforts I direct to servingthe body--all the members, my beloved brothers and partners. I assumeno peculiarities. I would not cause discord and conflict. "

13. Observe, this is the way all true, righteous Christians do, as wehave frequently said. They who conduct themselves otherwise cannot betrue Christians; they are worse--more pernicious--than heathen. Theycannot refrain from instigating sects; from assuming some peculiarity, some special doctrine, wherein they proudly exalt themselves aboveother 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 beaccomplished through faith alone, regardless of works. And havingbecome a member, if God has appointed you a duty according to yourcapacity, abide in it. Let no one allure you away from it. Esteem notyourself better than others, but serve them, rejoicing in their worksand their offices as you do in your own, even if they are lessimportant. Faith renders you equal with others, and others equal withyou, and so on. 

CHRISTIAN EQUALITY AND CHRISTIAN GIFTS. 

Paul's design in this epistle is to teach equality. He would have noone "think of himself more highly than he ought to think; but so tothink as to think soberly, according as God hath dealt to each man ameasure of faith. " Or, to express it differently: "Let each one regardthat his work for which he has a gift, and let him perform it. But heis not consequently to esteem himself superior to others differentlygifted. He should delight in their works, justly recognizing thoseworks as of God's grace, and knowing that God distributes the measureof faith and this his grace not in one way, but in many ways. " Paul'speculiar choice of words here, referring to all gifts as the grace ofGod and the measure of faith, is meant to teach that no man may regardhis individual gift as a peculiar instance in that respect, as do theywho are not of the common faith. It is the one same God, Spirit andLord, the apostle tells us (1 Cor 12, 5-11), who effects in this workand that, whether small or great, in you or in me, in the one samefaith, love and hope. 

15. The importance, the nobleness and helpfulness of this doctrine isbeyond our power of expression. The wretched condition of allChristendom, divided as it is into innumerable sects, is, alas, plaintestimony that no body nor member, no faith nor love, seems longer toexist anywhere. Unity of mind in relation to the various gifts of Godcannot exist in connection with human doctrines. Hence it isimpossible for the orders and the doctrines of our ecclesiasticallords to stand with unity of mind; one or the other must fall. 

16. "Measure of faith" may be understood as implying that God impartsto some more of faith itself; and to others, less. But I presumePaul's thought in employing the expression is that faith brings gifts, which are its chief blessing. These are said to be according to themeasure 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 withcertain gifts, apportioned, or committed, according to his will. As wehave it in First Corinthians 12, 11, "dividing to each one severallyeven as he will"; and in Ephesians 4, 16, "to each member according tohis 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 bringsthese noble jewels--our gifts--to each one according to his measure. It excludes in every respect our works and our merits, and directs usto make our works minister only to our neighbors. 

"Whether prophecy, let us prophesy according to the proportion of ourfaith. "

17. The apostle enumerates several gifts, or works of Christianmembers, mentioning prophecy first. Prophecy is of two kinds: One isthe foretelling of future events, a gift or power possessed by all theprophets under the Old Testament dispensation, and by the apostles;the other is the explanation of the Scriptures. "Greater is he thatprophesieth than he that speaketh with tongues. " 1 Cor 14, 5. Now, theGospel being the last prophetic message to be delivered previous tothe time of the judgment, and to predict the events of that period, Ipresume Paul has reference here simply to that form of prophecy hementions in the fourteenth of First Corinthians--explanation of theScriptures. This form is common, ever prevails, and is profitable toChristians; the other form is rare. That reference is to this form, Paul implies in his words, "Let us prophesy according to theproportion of faith. " Doubtless he means the Christian faith thenarising. No other faith, no other doctrine, is to be introduced. Now, when he says prophecy must be according to the proportion of faith, itis plain enough he does not refer to the foretelling of future events. 

18. The apostle's meaning, then, is: "They who have the gift ofScripture explanation must be careful to explain in conformity withthe faith, and not to teach contrary to its principles. " "Otherfoundation can no man lay than that which is laid, which is JesusChrist. " 1 Cor 3, 11. Let every man be careful not to build upon thisfoundation with wood, hay, stubble--things unsuited to such afoundation; let him build with gold, silver and precious stones. 

Every doctrine, every explanation of the Scriptures, then, which leadsus to rely upon our own works, and produces false Christians andself-righteous individuals, in the name of faith, is emphaticallycondemned. Any doctrine that teaches we are to exterminate our sins, to become happy and righteous and to obtain peace of conscience beforeGod, in any other way than through faith alone--without works--is notin harmony with the Christian faith. For instance, all monastic life, and the doctrine of racketing spirits from purgatory, are in conflictwith faith. 

19. Paul, you will observe, does not attach so much importance to theprediction of future events; for instance, the prophecies ofLichtenberger, Joachim and others in these latter times. Suchpredictions, though they may gratify the curiosity of men concerningthe fate of kings, princes and others of prominence in the world, areunnecessary prophecies under the New Testament dispensation. Theyneither teach the Christian faith nor contribute to its strength. Hence this form of prophecy may be regarded as among the least ofGod's gifts. More, it sometimes proceeds from the devil. But theability to explain the Scriptures is the noblest, the best, propheticgift. The Old Testament prophets derived their title to the namechiefly because they prophesied concerning Christ--according to Peter(Acts 4, 25 and 1 Pet 1, 10)--and because they led the people of theirday in the way of faith by explaining--giving the sense of--the divineWord. These things had much more to do with their title than the factof their making occasional predictions concerning earthly kings andtemporal affairs. In general, they did not make such predictions. Butthe first-mentioned form of prophecy they daily delivered, withoutomission. The faith whereto their prophecies conformed is perpetual. 

20. It is of much significance that Paul recognizes faith as thecontrolling judge and rule in all matters of doctrine and prophecy. Tofaith everything must bow. By faith must all doctrine be judged andheld. You see whom Paul would constitute doctors of the holyScriptures--men of faith and no others. These should be the judges anddeciders of all doctrines. Their decision should prevail, even thoughit conflict with that of the Pope, of the councils, of the wholeworld. Faith is and must be lord and God over all teachers. Note, then, the conduct of the Church orders who failed to recognize faith'sright to judge, and assumed that prerogative themselves, acceptingonly power, numbers and temporal rank. But you know Pope, councils andall the world, with their doctrines, must yield authority to the mostinsignificant Christian with faith, even though it be but aseven-year-old child, and his decision of their doctrines and laws isto be accepted. Christ commands us to take heed that we despise notone 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 isinconsistent 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 apostleenumerates. With the early Christians the duties of this office wereto serve poor widows and orphans, distributing to them temporal goods. Such were the duties of Stephen and his associates (Acts 6, 5), andsuch should be the duties of the stewards and provosts in monasteriestoday. Again, this was the office of those who ministered unto theprophets and apostles, the preachers and teachers: for instance, thewomen who followed Christ and served him with their substance; andOnesimus, Titus, Timothy and others of Paul's disciples. They made allnecessary temporal provision, that the apostles and the preachersmight give themselves uninterruptedly to preaching, teaching andprayer, 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 alsoto distribute temporal goods to the poor and the widow and the orphan. Rather, they pervert the rightful substance of these to add to theirown pomp. They neither prophesy nor serve; yet they appropriate theposition and the name of minister, their purpose being to restrain andpersecute true preachers and servants, and to destroy Christianityeverywhere and spend its possessions to foster their own luxury. 

"Or he that teacheth, to his teaching; or he that exhorteth, to hisexhorting. "

23. We treated of these two gifts in the epistle lesson for Christmasnight. Tit 2. Teaching consists in instructing those unacquainted withfaith and the Christian life; exhortation, in inciting, arousing, impelling, reproving and beseeching with all perseverance, thosehaving knowledge of the faith. We are enjoined (2 Tim 4, 2) to beurgent, to "reprove, rebuke and exhort, " that Christians may not growweary, indolent and negligent, as too often they do, knowing alreadywhat is required of them. But prophecy must furnish the store ofinformation for the teachers and exhorters. Scripture expositors mustsupply these latter. Prophesying, then, is the source of all doctrineand exhortation. 

"He that giveth, let him do it with liberality. "

24. The mention here made of giving has reference to the fundcontributed into a common treasury, in charge of servants andofficers, for distribution among teachers, prophets, widows, orphansand the poor generally, as before stated. This was according to an OldTestament command. Beside the annual tithes, designed for the Levites, special tithes were to be set aside every third year for the poor, thewidows and the orphans. There is no New Testament law for specificgiving, for this is the day of grace, wherein everyone is admonishedto give freely. Paul says (Gal 6, 6), "Let him that is taught in theword communicate unto him that teacheth in all good things. " Again(verse 10), "Let us work that which is good toward all men, andespecially 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 orprofit; none shall dictate in the matter; and preference shall not beshown in giving much to the amiable and nothing to the uncongenial, ashas been the case in the past in relation to the prebends and fiefs. These were distributed according to friendship and favor; for the sakeof money, honor and profit. The same is true of nearly all paidservices in the matter of purgatory and hell. Freely, freely, we areto give, being careful only that it be well pleasing to God andbestowed according to necessity. 

Paul, you will observe, frequently commends such liberality. It israrely manifest, however. True gifts are made beyond measure, but theyare unprofitable because not made with a free, liberal spirit; forinstance, contributions to monasteries and other institutions. Notbeing given with liberality, God does not permit these gifts to beused for Christian purposes. Given in an unchristian manner, theymust, 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 ofa harlot shall they return. " Reference is to spiritualwhoredom--unbelief--which never acts with liberality. 

"He that ruleth, with diligence. "

26. "Ruling, " or overseeing, is to be understood as relating to thecommon offices in the Christian Church. Paul is not speaking oftemporal rulers, as princes and heads of families, but of rulers inthe Church. He says (1 Tim 3, 5): "If a man knoweth not how to rulehis own house, how shall he take care of the church of God?" He meansthose who have oversight of Church officers generally; who take carethat teachers be diligent, that deacons and ministers make proper andcareful distribution of the finances, and that sinners are reprovedand disciplined; in short, who are responsible for the properexecution of all offices. Such are the duties of a bishop. From theiroffice 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, notabout 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 abishop to readily assume oversight, to minister and control, and allthings being dependent upon him as the movements of team and wagon aredependent upon the driver, the bishop has no time for indolence, drowsiness and negligence. He must be attentive and diligent, eventhough all others be slothful and careless. Were he inattentive andunfaithful, the official duties of all the others would likewise bebadly executed. The result would be similar to that when the driverlies asleep and allows the team to move at will. Under suchcircumstances, to hope for good results is useless, especiallyconsidering the dangerous roads wherein Christians must travel here, among devils who would, in every twinkling of the eye, overthrow anddestroy them. 

28. Why should Paul reverse the seemingly proper order? He does notmention ruling first--give it precedence. He rather assigns toprophecy the first place, making ministering, teaching, exhorting andcontributing follow successively, while ruling he places last orsixth, among the common offices. Undoubtedly, the Spirit designed suchorder in view of future abominations that should follow the devil'sestablishment of tyranny and worldly dominion among Christians. Thisis the case at present. Dominion occupies chief place. Everything inChristendom must yield to the wantonness of tyranny. Prophecy, ministry, teaching, exhortation, benevolence--all must give way totyranny. Nothing may interrupt its sway; it must not yield toprophecy, teaching or any other office. 

29. We must remember, however, that nothing takes precedence of theWord of God. The preaching of it transcends all other offices. Dominion is but a servant to arouse preaching to activity, like to theservant who wakes his master from sleep, or in other ways reminds himof his office. This principle confirms Christ's words (Lk 22, 26): "Hethat is the greater among you, let him become as the younger; and hethat is chief, as he that doth serve. " Teachers and prophets, however, are to be obedient to rulers and continue subject to them; eachChristian work and office must subserve the others. Thus is carriedout Paul's doctrine in this epistle: that one should not esteemhimself better than others; should not exalt himself over men, thinking of himself more highly than he ought to think; though onegift or office is more honorable than another, yet it must alsosubserve that other. While the office of ruler is the lowest, yetevery other appointment is subject to it; on the other hand, in careand oversight the ruler serves all others. Again, the prophet, whoholds the highest office, submits to the ruler, etc. 

"He that showeth mercy, with cheerfulness. "

30. The six preceding obligations devolve upon the common governingpowers of the Christian Church--at present known as the ecclesiasticalorder. Paul now proceeds to enumerate duties pertaining to everymember of the Church. The six first-mentioned obligations are not, however, to be individualized to the extent of making but a singleobligation devolve upon one individual. He who prophesies may alsoteach, admonish, serve and rule. And the same is true of each office. Let every man discover unto how many offices he is called, and conducthimself accordingly. He must not exalt himself over others, as ifbetter than they, and create sects from the common gifts of God; hemust continue in the common faith of his fellows, allowing mutualservice and subjection in the gifts. 

31. "Mercy" implies all good deeds or benefits conferred by neighborsupon one another, aside from the regular contributions of which wehave spoken. The Hebrew word the apostle uses for "mercy" is "hesed. "In Latin it is "beneficium"; in Greek, "eleemosyna"; and in commonparlance, "alms. " It is in this sense that Christ employs the termthroughout the Gospel: "When thou doest alms" (Mt 6, 2)--that is, thygood deeds, or favors; "I desire mercy, and not sacrifice" (Mt 12, 27); "He that showed mercy on him" (Lk 10, 37). And there are othersimilar 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 mayconfer benefits upon others, do it cheerfully and with pleasure. " Hedeclares (2 Cor 9, 7), "God loveth a cheerful giver. " And he makes hismeaning 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 forreasons to withhold his gift. He is not to give in a way calculated tospoil the recipient's enjoyment of the favor. Nor is he to delay untilthe gift loses its sweetness because of the importunity required tosecure it; rather he should be ready and willing. Solomon says (Prov3, 28): "Say not unto thy neighbor, Go, and come again, and to-morrowI will give; when thou hast it by thee. " "Bis dat qui cito dat. " Hegives doubly who gives quickly. Again, "Tarda gratia non est gratia, "A tardy favor is no favor. The word "hilaris" in this connection doesnot imply joyful giving, but free, cheerful, willing and lovinggenerosity, 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 eachobligation, as well as the right course! Prophecy is carried beyondits proper sphere when it does not accord with the faith. This is thedanger-point in all prophecy. The common error in ministering lies inthe indolence manifested therein, and the constant preference for someother occupation. Again, the prevailing error in teaching andexhorting is in giving attention to something besides thoseobligations; for instance, deceiving men with human nonsense. Themistake in giving is that it is seldom done with liberality. Rulersare prone to seek quiet and leisure, desiring to escape being burdenedwith care and anxiety. Favors are seldom bestowed cheerfully and witha willing heart. So, too, pure love is a rare thing on earth. Not thatlove in itself is impure, but too often it is mere pretense. Johnimplies as much in his words (1 Jn 3, 18), "My little children, let usnot love in word, neither with the tongue; but in deed and truth. "

34. Now, they who harbor hatred while pretending to love, or areguilty of similar gross hypocrisies, fall far short of the spirit ofthis teaching. But Paul refers to those of liberated conscience, whoconduct themselves like true Christians, well knowing how to teachconcerning Christ; but who are careless of their works, not realizingthat they neglect their neighbors and fail to assist the needy and torebuke the wicked; who are generally negligent, bringing forth none ofthe fruits of faith; among whom the true Word of God is choked, likeseed among thorns, as Christ says. Mt 13, 22. But we have elsewhereexplained the nature of pure love. 

"Abhor that which is evil. "

35. While to abhor evil is one of the chief principles of love, it israre. The principle is too often lost sight of through hypocrisy andfalse love. We ignore, wink at, even make light of and are undisturbedby the evil deeds of our neighbor. We are unwilling to incur hisdispleasure by manifesting indignation and offering rebuke for hiswickedness, or by withdrawing from his society. Especially do wehesitate when we thus must endanger body or life; for instance, whenthe vices of those in high life demand our censure. By such weaknesson our part we merely dissimulate love. Paul requires, not only asecret abhorrence of evil, but an open manifestation of it in word anddeed. True love is not influenced by the closeness of the friend, bythe 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, brotheror sister, or in any other. Corrupt nature loves itself and does notabhor its own evil; rather, it covers and adorns it. Anger is styledzeal; 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 thegood, even though found in the worst enemy, and though directlyopposing love's desire. Love is no respecter of persons. It is notintimidated by the possible danger its expression might incur. Butfalse love will dare, even for the sake of honor, profit or advantage, to forsake the good in its friend, particularly when danger threatensor persecution arises. Much less, then, will he whose love is falsecleave to the good in an enemy and stand by and maintain it. And if itnecessitated opposing his own interests, he would not support hisenemy's deed, however good. Briefly, the proverb, "The world is falseand full of infidelity, " and that other saying, "Fair but emptywords, " clearly express the fact that the love of our corrupt humannature is false and hypocritical, and that where the Spirit of Goddwells not, there is no real, pure love. These twoprinciples--abhorring the evil and cleaving to the good--are clearlypresented in Psalm 15, 4: "In whose eyes a reprobate is despised, butwho honoreth them that fear Jehovah"--in other words, "Who cleaves tothe good, even though it be in an enemy; and hates the evil, eventhough in a friend. " Try men by these two principles in their lending, their dealing and giving, reproving and teaching, tolerating andsuffering, and their dissimulation and hypocrisy will be readilyapparent. 

"In love of the brethren be tenderly affectioned one to another. "

37. Christians exhibit perfect love when, in addition to the love theymanifest toward all men, they are themselves united by a peculiar bondof Christian affection. The term "tenderly affectioned" expresses thelove parents have for children, and brothers for each other. Paulwould say: "Christians are not simply to manifest a spirit of mutuallove, but they are to conduct themselves toward one another in atender, parental and brotherly way. " Thus Paul boasts of doing in thecase 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 mothercomforteth, so will I comfort you. " And Peter says (1 Pet 3, 8):"Loving as brethren, tenderhearted, humbleminded. " The nature of thebrotherly love we owe our neighbors is illustrated in the love of anaffectionate mother for her child. Such love Christ has shown, andstill shows, toward us. He sustains us, frail, corrupt, sinful beingsthat we are. So imperfect are we, we seem not Christians at all. Butthe 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 toesteem one another precious. We should be dear to one another for thesake of the Christ within us. We may not reject any because of hisimperfections. We must remember the Lord dwells in the weak vesselalso, and honors him with his presence. If Christ regards him worthyof kindness and affection, and extends to him the same privilege inhimself that we enjoy, we should bow before that weak one, honoringhim as the living temple of our Lord, the seat of his presence. Whatmatters to us the insignificance of the seat the Lord chooses? If itis not too humble to be honored with his presence, why should we hisservants not honor it?

"In diligence not slothful. "

39. "Diligence" here implies every form of righteous work and businessthat occupies us. Paul requires us to be diligent, skillful andactive. We are not to proceed as do they who undertake one thingtoday, and tomorrow another, confining themselves to nothing and soongrowing weary and indolent. For instance, some readily and veryzealously engage in a good work, such as praying, reading, fasting, giving, serving, disciplining the body. But after two or threeattempts they become indolent and fail to accomplish the undertaking. Their ardor subsides with the gratification of their curiosity. Suchpeople 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 itbecomes faint and weak, and voluntarily yields. It becomes silent whenopposition, disaffection and persecution must be encountered. Thefervor that does not persevere in spiritual matters is carnal. Spiritual fervor increases with undertaking and effort. It is thenature of spirit not to know weariness. Spirit grows faint and wearyonly by idleness. Laboring, it increases in strength. Particularlydoes it gain in fervor through persecution and opposition. So itperseveres, and accomplishes its projects, even though the gates ofhell 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. " Iam undecided which is preferable. "Serve the time"--"adapt yourselvesto the time"--would be apt. And "Serve the Lord" would not be a badconstruction. Let each choose for himself. To serve the Lord means tolet all our acts be done as unto the Lord himself, in the effort toserve him, not seeking our own honor, and not neglecting our duty forfear of men or because of their favors; it means to follow the spiritof 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 theJews to those who attempted to hinder them. Practically, the Jewssaid: "We do not serve ourselves. Our service is not designed for ourown honor, but for the honor of the God of Heaven. " I shall, however, adhere to the rendering, "Adapt yourselves to the time. " It isequivalent to saying: Direct yourselves according to the time. Thatis, employ it well; be seasonable, in keeping with Solomon's words (Ec3, 3-4): "A time to break down, and a time to build up; a time toweep, and a time to laugh, " etc. There is a time for everything. Thethought is, Exercise your privileges, confining yourself to noparticular time; be able to do the duty that presents itself, as Psalm1, 3 suggests: "He shall be like a tree . .. That bringeth forth itsfruit in its season. "

42. This valuable and excellent doctrine militates against theself-righteous, who confine themselves to set times, to the extent ofmaking 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 mightperish before he would disengage himself to assist you. 

Note, the self-righteous man does not adapt himself to the time--doesnot rise to the occasion as he should. The opportunity to perform awork of love, he permits to pass. The time must be suited tohim--which will never be. No opportunity to do good ever presentsitself to this class, for they are so absorbed in themselves as topermit every such occasion to pass. Nor are they seasonable in thingsconcerning themselves. They laugh when they should weep; they aregloomy when they should rejoice; they flatter when censure is due. Alltheir efforts are untimely. It is their fortune to miss everyopportunity in consequence of confining their endeavors to certaintimes. This is the way of the world. 

"Rejoicing in hope. "

43. Here is an occasion, truly, when we should be timely. The ungodlyrejoice when satiate with wealth, honor and ease, but are filled withgloom at a change in the weather. Their joy is untimely as well astheir grief. They rejoice when they should grieve, and grieve whenthey should rejoice. But Christians are capable of rejoicing, not inease and temporal advantage, but in God. They rejoice most when theirworldly condition is worst. The farther earthly advantages areremoved, the nearer is God with his eternal blessings. Paul enumeratesjoy among the fruits of the Spirit (Gal 5, 22); the flesh knows notsuch pleasure. In Romans 14, 17, he speaks of "joy in the HolySpirit. "

"Patient in tribulation. "

44. Throughout the Gospel we are taught that Christians must endurecrosses and evil days. Hence the Gospel arms us with divine armor, andthat alone. That is, it teaches us, not how to avert temporal ills andto enjoy peace, but how to endure and conquer these ills. We are notto oppose and try to avert them, but patiently to endure them untilthey wear themselves out upon us, and lose their power; as oceanwaves, dashing against the shore, recede and vanish of their ownaccord. Not yielding, but perseverence, shall win here. But of thistopic we have treated during the Advent season. 

"Continuing stedfastly in prayer. "

45. Prayer has been sufficiently defined in the third epistle forAdvent. Paul does not allude to babbling out of prayer-books, nor tobawling 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 proceedspontaneously from the heart, not in prescribed words; the languagemust be dictated by the fervor of the soul. Paul particularlyspecifies that we are to be "stedfast in prayer. " In other words, weshould not become remiss, even though we do not immediately receivewhat we ask. The chief thing in prayer is faith. Faith relies on God'spromise to hear its petition. It may not receive at once what it isconfident of receiving; but it waits, and though for a time there maybe indications of failure, yet the petition is granted. Christ givesstriking illustrations of such perseverence in the parable of thewicked judge (Lk 18), and in that of the friend's importunity (Lk 11). He everywhere teaches the necessity of faith in prayer. "Whatsoever yeshall ask in prayer, believing, ye shall receive, " Mt 21, 22. Andagain, "Or what man is there of you, who, if his son shall ask him fora 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 ournecessities we daily seek the assistance of saints. Hence the numerousinstitutions, altars and services to these, everywhere in the world. Paul's teaching, however, is that we are to "communicate to thenecessity of the saints. " Since we ignore the sanctified ones of thislife who need our assistance, we are well rewarded by having to go tothe dead to solicit aid in our necessities. Paul means the saints onearth--the Christians. He calls them saints out of respect to the Wordof God and his grace, which, in faith, renders them holy withoutworks. 

47. It would be a great shame, a blasphemy, for a Christian to denythat he is holy. It would be equivalent to denying the holiness of theblood of Christ, of the Word, the Spirit, the grace of God, and of Godhimself. And all these God has applied to or conferred upon theChristian to render him holy. Paul does not hesitate to call himself asaint (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 whowashed 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 amholy. " The word "holy" in the Scriptures has reference only to theliving. 

But we have had books other than the Scriptures to read. Consequentlywe have been led by our seducers into the humiliating wickedness ofcalling holy only the dead, and regarding it the highest presumptionto apply the term to ourselves. At the same time we are all desirousof being called "Christians, " a sublimer title than "holy"; for Christis perfect holiness, and Christians are named after Christ--afterperfect holiness. The shameful abomination known as "the exaltation ofsaints" is responsible for the deplorable error here. The Pope'sinfluence 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 howoften is the devil exalted as a saint, and how often we regard themsaints who are of hell!

48. Paul's design in mentioning "the necessities of the saints" is toteach and move us to do as much for Christians as we are inclined todo for the saints of heaven; to regard such ministration as preciousservice, for so it is. He commends to us the real saints--those inwant; who are of saintly character, though they may be forsaken, hungry, naked, imprisoned, half-dead, regarded by the world as ungodlyevil-doers deserving of every form of misfortune; who, unable to helpthemselves, need assistance. They differ much from those saints whosehelp we, staring heavenward, implore. It is the poor Christians whomChrist will array on the last day, saying, "Inasmuch as ye did it untoone 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 muststand shamed and afraid in the presence of those whom in this lifethey scorned to respect as they should. Nor will the saints whom theybound themselves to serve, and whom they worshiped, avail themanything. 

"Given to hospitality. "

49. Now, Paul specifies concerning the "necessities of the saints" andnames the treatment to be accorded them. Not only in word are we toremember them, but in deed, extending hospitality as their necessitiesdemand. "Hospitality" stands for every form of physical aid whenoccasion calls for it--feeding the hungry, giving drink to thethirsty, clothing the naked. In the early days of the Gospel, theapostles and disciples did not sit in palaces, cloisters, institutions, and torture the people with edicts and commands as dothe idolatrous bishops today. Pilgrim-like, they went about thecountry, having no house nor home, no kitchen nor cellar, noparticular abiding-place. It was necessary that everywhere hospitalitybe extended the saints, and service rendered them, that the Gospelmight be preached. This was as essential as giving assistance in theirdistresses and sufferings. 

"Bless them that persecute you. "

50. Incidental to the subject of the saints' necessities, the apostlereminds us we are to conduct ourselves in a Christian manner towardour persecutors, who, to great extent, are to blame for the distressesof the saints. It is well to observe here that we are not merelyadvised, but commanded, to love our enemies, to do them good and tospeak well of them; such conduct is the fruit of the Spirit. We mustnot believe what we have heretofore been taught--that the admonitioncomes only to the perfect, and that they are merely counseled to blesstheir persecutors. Christ teaches (Mt 5, 44) that all Christians arecommanded so to do. And to "bless" our persecutors means to desire forthem only good in body and soul. For instance, if an enemy detractsfrom our honor, we should respond, "God honor you and keep you fromdisgrace. " Or if one infringe upon our rights, we ought to say, "MayGod bless and prosper you. " On this wise should we do. 

"Bless, and curse not. "

51. This is to be our attitude toward mankind generally, whetherpersecutors or otherwise. The meaning is: "Not only bless yourpersecutors, but live without curses for any, with blessings for all;wishing no one evil, but everyone only good. " For we are children ofblessing; as Peter says: "Hereunto were ye called, that ye shouldinherit a blessing. " 1 Pet 3, 9. In our blessing, all the world isblessed--through Christ. "In thy seed shall all the nations of theearth be blessed. " Gen 22, 18. It is inconsistent for a Christian tocurse even his most bitter enemy and an evil-doer; for he is commandedto bear upon his lips the Gospel. The dove did not bring to Noah inthe ark a poisonous branch or a thistle sprig; she brought anolive-leaf in her mouth. Gen 8, 11. The Gospel likewise is simply agracious, blessed, glad and healing word. It brings only blessing andgrace to the whole world. No curse, but pure blessing, goes with theGospel. The Christian's lips, then, must be lips of blessing, not ofcursing. If they curse, they are not the lips of a Christian. 

52. It is necessary, however, to distinguish between cursing andcensuring or reproving. Reproof and punishment greatly differ fromcursing and malediction. To curse means to invoke evil, whilecensuring carries the thought of displeasure at existing evil, and aneffort 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 generationof vipers, children of the devil, hypocrites, blind dolts, liars, andso on. He did not curse them to perpetuate their evils; rather hedesired the evils removed. Paul does similarly. He says of thesorcerer that he is a child of the devil and full of subtilty. Acts13, 10. Again, the Spirit reproves the world of sin. Jn 16, 8. 

53. But the strong argument is here urged that the saints of theScriptures not only censured, but cursed. Jacob, the patriarch, cursedhis sons Reuben, Simeon and Levi. Gen 49, 7. A great part of the Lawof Moses is made up of curses, especially Deut 28, 15. Open cursing iscommanded 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 bitterlyPeter curses Simon (Acts 8, 20): "Thy silver perish with thee. " Paulcurses the seducers of the Galatians (Gal 5, 12), "I would they wereeven cut off. " And he says (1 Cor 16, 22), "If any man loveth not theLord, let him be anathema. " Christ cursed the innocent fig-tree. Mt21, 19. And Elisha cursed the children of Bethel. 2 Kings 2, 24. Whatshall we say to these things?

54. I answer: We must distinguish between love and faith. Love mustnot curse; it must always bless. But faith has power to curse. Faithmakes us children of God, and is to us in God's place. Love makes usservants of men, and occupies the place of a servant. Without theSpirit's direction, no one can rightly understand and imitate suchexamples of cursing. Cursing stands opposed to cursing--the curses ofGod to the curses of the devil. When the devil, through his followers, resists, destroys, obstructs, the Word of God--the channel of theblessing--the blessing is impeded, and in God's sight a curse restsupon the blessing. Then it is the office of faith to come out with acurse, desiring the removal of the obstruction that God's blessing maybe unhindered. 

55. Were one, with imprecation, to invoke God to root out and destroypopery--the order of priests, monks and nuns, together with thecloisters and other institutions, the whole world might well say, Amen. For these the devil's devices curse, condemn and impedeeverywhere God's Word and his blessing. These things are evils sopernicious, so diabolical, they do not merit our love. The more weserve the ecclesiasts and the more we yield to them, the more obduratethey become. They rant and rage against the Word of God and theSpirit, against faith and love. Such conduct Christ callsblasphemy--sin--against the Holy Spirit--unpardonable sin. Mt 12, 31. And John says (1 Jn 5, 16), "There is a sin unto death; not concerningthis do I say that he should make request. " With the ecclesiasts allis lost. They will not accept any love or assistance which does notleave them in their wickedness, does not strengthen and help--evenhonor and exalt--them in it. Any effort you may make otherwise willbut cause them to rage against the Holy Spirit, to blaspheme and curseyour teaching, declaring: "It proceeds not from love and fidelity toGod, but from the hate, the malice, of the devil. It is not the Wordof God, but falsehood. It is the devil's heresy and error. "

56. In fact, cursing which contributes only to the service of God is awork of the Holy Spirit. It is enjoined in the first commandment, andis independent of and superior to love. Until God commands us to do acertain good work or to manifest our love toward our neighbor, we areunder no obligation so to do. His will transcends all the good workswe can do, all the love we can show our neighbor. Even if I could savethe 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, shouldnot perform a good work, should not manifest my love to any, unless itbe consistent with the will and command of God. The measure of ourlove to our neighbors is the Word of God. Likewise, by the firstcommandment all other commandments are to be measured. We might, indirect violation of the commandments of the second table, were itconsistent with God's will and promotive of his honor, obey the firstcommandment in killing, robbing, taking captive women and children anddisobeying father and mother, as did the children of Israel in thecase of their heathen enemies. Likewise the Holy Spirit is able to, and does at times, perform works seemingly opposed to all thecommandments of God. While apparently there is violation in somerespects, it is in reality only of the commandments of the secondtable, concerning our neighbor. The Spirit's works are in conformitywith the first three commandments of the first table, relating to God. Therefore, if you first become a Peter, a Paul, a Jacob, a David, anElisha, you too may curse in God's name, and with exalted merit in hissight. 

"Rejoice with them that rejoice; weep with them that weep. "

57. There may be a direct connection between these two commands andthe injunction about "communicating to the necessities of the saints"upon which Paul has been expatiating, teaching how we are to treat ourpersecutors, who are largely to blame for the "necessities" ofChristians. Yet I am inclined to think he speaks here in an unrelatedway, of our duty to make ourselves agreeable to all men, to adaptourselves to their circumstances, whether good or ill, whether or nothey are in want. As common servants, we should minister to mankind intheir 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 toput on a stern countenance, as do the hypocrites, who assume to besomewhat peculiar. Their unnatural seriousness is meant to beindicative of their unrivaled wisdom and holiness, and of the factthat men who rejoice instead of wearing, as they do, a stern look, arefools and sinners. But no, we are to participate in the joy of ourfellow-man when that joy is not inconsistent with the will of God. Forinstance, we should rejoice with the father who joys in the piety andsweetness of his wife, in her health and fruitfulness, and in theobedience and intelligence of his children; and when he is as well offas we are so far as soul, body and character, family and property, areconcerned. 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 arenevertheless the gifts of God and not to be rejected with a gloomyface 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 Epaphroditusand 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 ofmind in relation to God-ordained spiritual gifts, counseling thateveryone should be content as to the offices and gifts of his fellows. Now Paul speaks of the temporal affairs of men, teaching likewisemutual appreciation of one another's calling and character, officesand works, and that none is to esteem himself better than anotherbecause of these. The shoemaker's apprentice has the same Christ withthe prince or the king; the woman, the same Christ the man has. Whilethere 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 inthemselves, thinking they are the only men on earth. Even among theirown ranks, one aspires to be more exalted, more noble and upright, than another. Their notions and opinions are almost as diverse as theclouds of heaven. They are not of the same mind concerning externaldistinctions. One does not esteem another's condition and occupationas significant and as honorable as his own. The individual sentimentapparently is: "My station is the best; all others are revolting. "

The clumsy, booted peasant enters the strife. The baker aspires to bebetter than the barber; the shoemaker, than the bath-keeper. Shouldone happen to be illegitimately born, he is not eligible to a trade, though he even be holy. Certificates of legitimate birth must beproduced, and such is the complex state of society, there are as manybeliefs as masters and servants. How can there be unity of mindconcerning spiritual offices and blessings with people so at varianceupon trivial, contemptible worldly matters? True, there must be thevarious earthly stations, characters and employments; but it isheathenish, unchristian and worldly for one to entertain the absurdidea that God regards a certain individual a better Christian thananother upon the contemptible grounds of his temporal station, and notto perceive that in God's sight these conditions make no innerdifference. 

61. Indeed, it is not only unchristian, but effeminate and childish, to hold such a view. A woman will win distinction for herself byhandling the spindle or the needle more deftly than another, or byadjusting her bonnet more becomingly than her neighbor can; in fact, she may secure prominence by things even more insignificant. To saythe least, no woman thinks herself less a woman than any other. Thesame is true of children; each is best satisfied with its own breadand butter, and thinks its own toy the prettiest; if it does not, itwill cry until it gets its prettiest. 

And so it is with the world: one has more power, another is a betterChristian, another is more illustrious; one has more learning, anotheris more respectable; one is of this lineage, another that. Thesedistinctions 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 themselvesChristians. 

"Set not your mind on high things. "

62. Here Paul makes clear the preceding injunction. He would restrainmen from their unholy conceits. As before stated, every man is bestpleased with his own ideas. Hence foolishness pervades the land. One, seeing another honored above himself, is restlessly ambitious toemulate that other. But he acts contrary to both teachings of Paul:Comparing himself to his inferiors or to his equals, he thinks he isfar above them, and his own station most honorable. Comparing himselfwith his superiors, he sees his pretended rank fail; hence he strivesto rival them, devoting all his energies to attain the enviableposition. Clinging to external distinctions, his changing notions andunstable heart impel him to such ambition and render him dissatisfiedwith the Christ whom all men possess alike. 

But what does Paul teach? Not so. He says, "Set not your mind on whatthe world values. " His meaning is: "Distinctions truly must there bein this life--one thing high, another low. Everything cannot be gold, nor can all things be straw. Nevertheless, among men there should beunity of mind in this relation. " God treats men alike. He gives hisWord and his Spirit to the lowly as well as to the high. Paul does notuse the little word "mind" undesignedly. "High things" have theirplace and they are not pernicious. But to "mind" them, to be absorbedin them with the whole heart, to be puffed up with conceit because ofour relation to them, enjoying them to the disadvantage of the lessfavored--this is heathenish. 

"But condescend to things that are lowly. "

63. In other words: Despise not lowly stations and characters. Saynot, they must either be exalted or removed. God uses them; indeed, the world cannot dispense with them. Where would the wealthy andpowerful be if there were no poor and humble? As the feet support thebody, so the low support the high. The higher class, then, shouldconduct themselves toward the lowly as the body holds itself withrelation to the feet; not "minding, " or regarding, their loftystation, but conforming to and recognizing with favor the station ofthe lowly. Legal equality is here made a figure of spiritualthings--concerning the aspirations of the heart. Christ conductedhimself with humility. He did not deny his own exaltation, but neitherwas he haughty toward us by reason of it. He did not despise us, butstooped to our wretched condition and raised us by means of his ownexalted position. 

_Third Sunday After Epiphany_

Text: Romans 12, 16-21. 

16 Be not wise in your own conceits. 17 Render to no man evil forevil. Take thought for things honorable in the sight of all men. 18 Ifit be possible, as much as in you lieth, be at peace with all men. 19Avenge 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 uponhis 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. Hencethe 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 whichis maintained by that individual who is unwilling to be instructed, who himself knows best in all things, who yields to no one and callsgood whatever harmonizes with his ideas. The Christian should be morewilling to make concession in temporal affairs. Let him not becontentious, but rather yielding, since the Word of God and faith arenot involved, it being only a question of personal honor, of friendsand of worldly things. 

"Render to no man evil for evil. "

65. In the counsel above (verse 14) to "curse not, " the writer of theepistle has in mind those unable to avenge themselves, or to returnevil for evil. These have no alternative but to curse, to invoke evilupon their oppressors. In this instance, however, the reference is tothose who have equal power to render one another evil for evil, malicefor malice, whether by acts committed or omitted--and usually they areomitted. 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 (1Thes 5, 22), "Abstain from all appearance of evil"; and thePhilippians (ch. 4, 8): "Whatsoever things are true, whatsoever thingsare honorable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; ifthere be any virtue, and if there be any praise, think on thesethings. " The reference is purely to our outward conduct. Paul wouldnot have the Christian think himself at liberty to do his ownpleasure, regardless of others' approbation. Only in the things offaith is such the Christian's privilege. His outward conduct should beirreproachable, acceptable to all men; in keeping with the teaching offirst Corinthians, 10, 32-33, to please all men, giving offenseneither to Jews nor to Gentiles; and obedient to Peter's advice (1 Pet2, 12), "Having your behavior seemly among the Gentiles. "

"If it be possible, as much as in you lieth, be at peace with allmen. "

67. Outward peace among men is here intended--peace with Christiansand heathen, with the godly and the wicked, the high and the low. Wemust give no occasion for strife; rather, we are to endure every illpatiently, never permitting peace to be disturbed on our account. Wemust 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 areto avoid injuring any, lest we be the ones to occasion contention. Wemust extend friendliness to all men, even though they be not friendlyto 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. " Butit lies in our power to leave others at peace, friends and foes, andto endure the contentions of all. "Oh yes, " you say, "but where wouldwe 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 tovengeance, the apostle implies that our enjoyment of peace depends onour quiet endurance of others' disturbance. He not only gives usassurance that we shall be avenged, but he intimidates us fromusurping the office of God, to whom alone belong vengeance andretribution. Indeed, he rather deplores the fate of the Christian'senemies, who expose themselves to God's wrath; he would move us topity them in view of the fact that we must give place to wrath andpermit them to fall into the hands of God. 

The vengeance and wrath of God are dispensed in various ways: throughthe instrumentality of political government; at the hands of thedevil; 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 hedesigns 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 isintended, and not the wrath of man. The thought is not of giving placeto the anger of our enemies. True, there may be occasion even forthat, but Paul has not reference here to man's anger. Evidently, hemeans misfortunes and plagues, which are regarded as expressions ofGod's wrath. Possibly the apostle omitted the phrase to avoid givingthe idea that only the final wrath of God is meant--his anger at thelast day, when he will inflict punishment without instrumentality. Paul would include here all wrath, whether temporal or eternal, towhich God gives expression in his chastisements. This is an OldTestament way of speaking. Phinehas says (Jos 22, 18), "To-morrow hewill be wroth with . .. Israel. " And Moses in several places speaks ofGod's anger being kindled. See Numbers 11: 1, 10, 33. I mention thesethings by way of teaching that when the political government wieldsthe sword of punishment against its enemies, it should be regarded asan expression of God's wrath; and that the statement in Deuteronomy32, 35, "Vengeance is mine, " does not refer solely to punishmentinflicted 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 theChristian's enemies are to be pitied in that they are subjected to thewrath of God. Consequently it is not Christian-like to injure them;rather, we should extend favors. Paul here introduces a quotation fromSolomon. Prov 25, 21-22. Heaping coals of fire on the head, to mythought, implies conferring favors upon the enemy. Being enkindled byour kindness, he ultimately becomes displeased with himself and morekindly disposed to us. Coals here are benefits, or favors. Coals inthe censer likewise stand for the favors, or blessings, of God; theyare a type of our prayers, which should rise with fervor. Some saythat coals represent the Law and judgments of God (see Psalm 18, 8, "Coals were kindled by it"), reasoning that in consequence of theChristian's favors, his enemy is constrained to censure himself and tofeel the weight of God's Law and his judgments. I do not think aChristian should desire punishment to fall upon his enemy, though suchexplanation of the sentence is not inapt. In fact, it rather accordswith the injunction, "Give place unto wrath"; that is, do good andthen 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 explainsthe phrase "coals of fire" in harmony with the first idea--that themalice of an enemy is to be overcome with good. Overcoming by force isequivalent to lending yourself to evil and wronging the enemy whowrongs you. By such a course your enemy overcomes you and you are madeevil like himself. But if you overcome him with good, he will be maderighteous like you. A spiritual overcoming is here meant; thedisposition, the heart, the soul--yes, the devil who instigates theevil--are overcome. 

_Fourth Sunday After Epiphany_

Text: Romans 13, 8-10. 

8 Owe no man anything, save to love one another: for he that lovethhis neighbor hath fulfilled the law. 9 For this, Thou shalt not commitadultery, Thou shalt not kill, Thou shalt not steal, Thou shalt notcovet, and if there be any other commandment, it is summed up in thisword, namely, Thou shalt love thy neighbor as thyself. 10 Love workethno 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, anddirects our attention to the fruits of faith. Here, however, Paul sumsup briefly all the fruits of faith, in love. In the verses goingbefore he enjoined subjection to temporal government--the rendering oftribute, custom, fear and honor wherever due--since all governmentalpower is ordained of God. Then follows our lesson: "Owe no mananything, " etc. 

2. I shall ignore the various explanations usually invented for thiscommand, "Owe no man anything, but to love one another. " To me, clearly and simply it means: Not as men, but as Christians, are weunder obligations. Our indebtedness should be the free obligation oflove. It should not be compulsory and law-prescribed. Paul holds uptwo forms of obligation: one is inspired by law, the other by love. 

Legal obligations make us debtors to men; an instance is when oneindividual has a claim upon another for debt. The duties and tribute, the obedience and honor, we owe to political government are of thislegal character. Though personally these things are not essential tothe Christian--they do not justify him nor make him morerighteous--yet, because he must live here on earth, he is underobligation, so far as outward conduct is concerned, to put himself ona level with other men in these things, and generally to help maintaintemporal order and peace. Christ paid tribute money as a debt (Mt 17, 27), notwithstanding he had told Peter he was under no obligation todo so and would have committed no sin before God in omitting the act. 

3. Another obligation is love, when a Christian voluntarily makeshimself a servant of all men. Paul says (1 Cor 9, 19), "For though Iwas free from all men, I brought myself under bondage to all. " This isnot a requirement of human laws; no one who fails in this duty iscensured or punished for neglect of legal obligations. The world isnot aware of the commandment to love; of the obligation to submit toand serve a fellow-man. This fact is very apparent. Let one havewealth, and so long as he refrains from disgracing his neighbor'swife, from appropriating his neighbor's goods, sullying his honor orinjuring his person, he is, in the eyes of the law, righteous. No lawpunishes him for avarice and penuriousness; for refusing to lend, togive, to aid, and to help his wronged neighbor secure justice. Lawsmade for restraint of the outward man are directed only toward evilworks, which they prohibit and punish. Good works are left tovoluntary performance. Civil law does not extort them by threats andpunishment, but commends and rewards them, as does the Law of Moses. 

4. Paul would teach Christians to so conduct themselves toward men andcivil authority as to give no occasion for complaint or censurebecause of unfulfilled indebtedness to temporal law. He would not havethem fail to satisfy the claims of legal obligation, but rather to gobeyond its requirements, making themselves debtors voluntarily andserving those who have no claims on them. Relative to this topic, Paulsays (Rom 1, 14), "I am debtor both to Greeks and to Barbarians. "Love's obligation enables a man to do more than is actually requiredof him. Hence the Christian always willingly renders to the state andto 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 youmay owe none; owe everything, that you may owe nothing. This soundsparadoxical. But one indebtedness is that of love, an obligation toGod. The other is indebtedness to temporal law, an obligation in theeyes of the world. He who makes himself a servant, who takes uponhimself love's obligation to all men, goes so far that no one darescomplain of omission; indeed, he goes farther than any could desire. Thus he is made free. He lives under obligation to no one from thevery fact that he puts himself under obligation to all. This manner ofpresenting the thought would be sustained by the Spirit in connectionwith other duties; for instance: Do no good work, that you may do onlygood works. Never be pious and holy, if you would be always pious andholy. 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 inthis world, let him become a fool, that he may become wise. " It is inthis sense we say: Owe all men that you may owe no man; or, "Owe noman anything, but to love one another. "

6. Such counsel is given with the thought of the two obligations. Hewho would perform works truly good in the sight of God, must guardagainst works seemingly brilliant in the eyes of the world, workswhereby men presume to become righteous. He who desires to berighteous and holy must guard against the holiness attained by workswithout faith. Again, the seeker for wisdom must reject the wisdom ofmen, of nature, wisdom independent of the Spirit. Similarly, he whowould be under obligation to none must obligate himself to all inevery respect. So doing, he retains no claim of his own. Consequently, he soon rises superior to all law, for law binds only those who haveclaims of their own. Rightly is it said, "Qui cedit omnibus bonis, omnibus satisfecit, " "He who surrenders all his property, satisfiesall men. " How can one be under obligation when he does not, andcannot, possess anything? It is love's way to give all. The best way, then, to be under obligation to none is, through love to obligateone'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, incarcerateyourself; if you do not desire to go to hell, descend there; if youobject to being a sinner, be a sinner; if you would escape the cross, take it upon yourself; if you would conquer the devil, let himvanquish you; would you overcome a wicked individual, permit him toovercome you. The meaning of it all is, we should readily submit toGod, to the devil and to men, and willingly permit their pleasure; weare 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 isunnecessary to introduce the subject here. The topic is sufficientlytreated in the epistle lesson for the Sunday preceding Lent. We willlook at the command to love, in the Law of God. Innumerable, endless, are the books and doctrines produced for the direction of man'sconduct. And there is still no limit to the making of books and laws. Note the ecclesiastical and civil regulations, the spiritual ordersand stations. These laws and doctrines might be tolerated, might bereceived with more favor, if they were founded upon and administeredaccording to the one great law--the one rule or measure--of love; asthe Scriptures do, which present many different laws, but all born oflove, and comprehended in and subject to it. And these laws mustyield, must become invalid, when they conflict with love. 

Of Love's higher authority we find many illustrations in theScriptures. Christ makes particular mention of the matter in Matthew12, 3-4, where David and his companions ate the holy showbread. Thougha certain law prohibited all but the priests from partaking of thisholy 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, hadto become invalid, when David suffered hunger. The Law had to submitto the sentence: "David hungers and must be relieved, for Lovecommands, Do good to your needy neighbor. Yield, therefore, thou Law. Prevent not the accomplishment of this good. Rather accomplish itthyself. Serve him in his need. Interpose not thy prohibitions. " Inconnection with this same incident, Christ teaches that we are to dogood to our neighbor on the Sabbath; to minister as necessity demands, whatever the Sabbath restrictions of the Law. For when a brother'sneed calls, Love is authority and the Law of the Sabbath is void. 

8. Were laws conceived and administered in love, the number of lawswould 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 principleof love taught in all. And though he were to know all laws, he mightnot discover the principle of love any more readily than he would inone. Paul teaches this method of understanding and mastering law whenhe says: "Owe no man anything, but to love one another"; "He thatloveth another hath fulfilled the law"; "If there be any othercommandment, it is briefly comprehended in this saying, namely, Thoushalt love thy neighbor as thyself"; "Love worketh no ill to hisneighbor"; "Love is the fulfilling of the law. " Every word in thisepistle lesson proves Love mistress of all law. 

9. Further, no greater calamity, wrong and wretchedness is possible onearth than the teaching and enforcing of laws without love. In suchcase, laws are but a ruinous curse, making true the proverbs, "summumjus, summa injustitia, " "The most strenuous right is the moststrenuous wrong"; and again, Solomon's words (Ec 7, 17), "Noli nimiumesse justus, " "Be not righteous overmuch. " Here is where we leaveunperceived the beam in our own eye and proceed to remove the motefrom our neighbor's eye. Laws without love make the conscience timidand fill it with unreasonable terror and despair, to the great injuryof body and soul. Thus, much trouble and labor are incurred all to nopurpose. 

10. An illustration in point is the before-mentioned incident of Davidin his hunger. 1 Sam 21, 6. Had the priest been disposed to refuseDavid the holy bread, had he blindly insisted on honoring theprohibitions of the Law and failed to perceive the authority of Love, had he denied this food to him who hungered, what would have been theresult? So far as the priest's assistance went, David would have hadto perish with hunger, and the priest would have been guilty of murderfor the sake of the Law. Here, indeed, "summum jus, summainjustitia"--the most strenuous right would have been the moststrenuous wrong. Moreover, on examining the heart of the priest whoshould be so foolish, you would find there the extreme abomination ofmaking sin where there is no sin, and a matter of conscience wherethere 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, heregards his act of murder--permitting David to die of hunger--not asin, 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. Forit makes sin where there is no sin, and a matter of conscience withoutoccasion. It robs of grace, salvation, virtue, and God with all hisblessings, and that without reason, falsely and deceitfully. Itemphatically denies and condemns God. Again, it makes murder andinjustice a good work, a divine service. It puts the devil with hisfalsehoods in the place of God. It institutes the worst form ofidolatry and ruins body and soul, destroying the former by hunger andthe latter by a terrified conscience. It makes of God the devil, andof the devil God. It makes hell of heaven and heaven of hell;righteousness of sin, and sin of righteousness. This I callperversion--where strictest justice is the most strenuous wrong. 

To this depravity Ezekiel has reference (ch. 13, 18-19): "Thus saiththe Lord Jehovah: Woe to the women that sew pillows upon all elbows, and make kerchiefs for the head of persons of every stature to huntsouls! Will ye hunt the souls of my people, and save souls alive foryourselves? And ye have profaned me among my people for handfuls ofbarley 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 mypeople that hearken unto lies. " What is meant but that the blindteachers of the Law terrify the conscience, and put sin and death inthe place of grace and life, and grace and life where is only sin anddeath; and all for a handful of barley and a bit of bread? In otherwords, such teachers devote themselves to laws concerning strictlyexternal matters, things that perish with the using, such as a drinkof water and a morsel of bread, wholly neglecting love and harassingthe conscience with fear of sin unto eternal death; as Ezekiel goes onto say (verses 22-23): "Because with lies ye have grieved the heart ofthe righteous, whom I have not made sad, and strengthened the hands ofthe wicked, that he should not return from his wicked way, and besaved alive; therefore ye shall no more see false visions, nor divinedivinations: and I will deliver my people out of your hand; and yeshall know that I am Jehovah. "

12. Mark you, it is making the hearts of the righteous sad to loadthem with sins when their works are good; it is strengthening thehands of the wicked to make their works good when they are naught butsin. Relative to this subject, we read (Ps 14, 5): "There were they ingreat fear; for God is in the generation of the righteous. " That is, the sting of conscience fills with fear where there is neither reasonfor fear nor for a disturbed conscience. That is feared as sin whichis really noble service to God. The thought of the last passage is:When they should call upon God and serve him, they fear such conductis sin and not divine service; again, when they have need to fear aservice 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 ofmen which hath been taught them. " Always the perverted people spokenof corrupt everything. They confidently call on God where is only thedevil; they refrain in fear from calling on God where God is. 

13. Such, mark you, is the wretched condition of them who are blindlyoccupied with laws and works and fail to comprehend the design of lawand its mistress Love. Note, also, in the case of our miserableecclesiasts and their followers, how rigidly they adhere to their owninventions! Though all the world meet ruin, their devices must besustained; they must be perpetuated regardless of bodily illness anddeath, or of suffering and ruin for the soul. They even regard suchdestruction and ruin as divine service, and know no fear nor remorseof conscience. Indeed, so strongly entrenched are they in theirwickedness, they will never return from it. Moreover, should one oftheir wretched number be permitted to alleviate the distress of hisbody and soul--to eat meat, to marry--he is afraid, he feels remorseof conscience; he is uncertain about sin and law, about death andhell; he calls not on God, nor serves him; all this, even though thebody should die ten deaths and the soul go to the devil a hundredtimes. 

14. Observe, then, the state of the world; how little flesh and bloodcan accomplish even in their best efforts; how dangerous to undertaketo rule by law alone--indeed, how impossible it is, without greatdanger, to govern and instruct souls with mere laws, ignoring love andthe 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 isthe law of love in the Spirit. It shall regulate all laws at the lefthand; 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, "theUrim and the Thummim"; that is, Light and Perfection, indicative ofthe priest's office to illuminate the Law--to give its true sense--andfaultlessly to keep and to teach it. 

15. In the conception, the establishment and the observance of alllaws, the object should be, not the furtherance of the laws inthemselves, not the advancement of works, but the exercise of love. That is the true purpose of law, according to Paul here, "He thatloveth his neighbor hath fulfilled the law. " Therefore, when the lawcontributes to the injury rather than the benefit of our neighbor, itshould be ignored. The same law may at one time benefit our neighborand at another time injure him. Consequently, it should be regulatedaccording to its advantage to him. Law should be made to serve in thesame way that food and raiment and other necessaries of life serve. Weconsider not the food and raiment themselves, but their benefit to ourneedy neighbor. And we cease to dispense them as soon as we perceivethey no longer add to his comfort. 

16. Suppose you were to come across an individual foolish enough toact with no other thought than that food and clothing are truly goodthings, and so proceed to stuff a needy one with unlimited food anddrink unto choking, and to clothe him unto suffocation, and then notto desist. Suppose to the command, "Stop, you have suffocated, havealready over-fed and over-clothed him, and all is lost effort now, "the foolish one should reply: "You heretic, would you forbid goodworks? Food, drink and raiment are good things, therefore we must notcease to dispense them; we cannot do too much. " And suppose hecontinued to force food and clothing on the man. Tell me, what wouldyou think of such a one? He is a fool more than foolish; he is moremad than madness itself. But such is about the character of ourecclesiasts today, and of those who are so blind in the exercise oflaw as to act as if works were the only requisite, and to suffocatebody and soul, being ignorant that the one purpose of law is to callforth the exercise of love. They make works superior to love, and amaid to her matron. Such perversion prevails to an extent distressingto think of, not to mention hearing and seeing it, or more, practicingand permitting it ourselves. 

17. The commandment of love is not a long one; it is short. It is oneinjunction, not many. It is even not a commandment, and at the sametime is all commandments. Brief, and a unit in itself, its meaning iseasily comprehended. But in its exercise, it is far-reaching, for itincludes and regulates all commandments. So far as works are enjoined, it is no commandment at all; it names no peculiar work. Yet itrepresents all commandments, because properly the fulfilment of allcommandments is the fulfilment of this. The commandment of lovesuspends every commandment, yet it perpetuates all. Its whole purposeis that we may recognize no commandment, no work, except as lovedictates. 

18. As life on earth apart from works is an impossibility, necessarilythere must be various commandments involving works. Yet Love issupreme over these requirements, dictating the omission or theperformance of works according to its own best interests, andpermitting no works opposed to itself. 

To illustrate: A driver, holding the reins, guides team and wagon atwill. If he were content merely to hold the reins, regardless ofwhether or no the team followed the road, the entire equipage--team, wagon, reins and driver--would soon be wrecked; the driver would belying drowned in a ditch or a pool, or have his neck broken going overstumps and rocks. But if he dexterously regulates the movement of theoutfit according to the road, observing where it is safe and whereunsafe, he will proceed securely because wisely. Were he, in hisegotism, to drive straight ahead, endeavoring to make the road conformto the movement of the wagon, at his pleasure, he would soon see howbeautifully his plan would work. 

19. So it is when men are governed by laws and works, the laws notbeing regulated according to the people. The case is that of thedriver who would regulate the road by the movements of the wagon. True, the road is often well suited to the straight course of thewagon. But just as truly the road is, in certain places, crooked anduneven, and then the wagon must conform to the course and condition ofthe road. Men must adapt themselves to laws and regulations whereverpossible and where the laws are beneficial. But where laws provedetrimental to men's interests, the former must yield. The ruler mustwisely make allowance for love, suspending works and laws. Hence, philosophers say prudence--or circumspection or discretion as theecclesiasts put it--is the guide and regulator of all virtues. 

20. We read in a book of the ancient fathers that on a certainoccasion of their assembling, the question was raised, which is reallythe noblest work? Various replies were given. One said prayer, anotherfasting; but St. Anthony was of the opinion that of all works andvirtues, discretion is the best and surest way to heaven. These, however, were but childish, unspiritual ideas relating to their ownchosen works. A Christian views the matter in quite a different light, and more judiciously. He concludes that neither discretion norrashness avails before God. Only faith and love serve with him. Butlove is true discretion; love is the driver and the true discretion inrighteous works. It always looks to the good of the neighbor, to theamelioration of his condition; just as the discretion of the worldlooks to the general welfare of the governed in the adjustment ofpolitical laws. Let this suffice on this point. 

21. But the question arises: How can love fulfil the Law when love isbut one of the fruits of faith and we have frequently said that onlyfaith in Christ removes our sins, justifies us and satisfies all thedemands of the Law? How can we make the two claims harmonize? Christsays, too (Mt 7, 12): "All things, therefore, whatsoever ye would thatmen should do unto you, even so do ye also unto them: for this is thelaw and the prophets. " Thus he shows that love for one's neighborfulfils both the Law and the prophets. Again, he says (Mt 22, 37-40):"Thou shalt love the Lord thy God . .. Thy neighbor as thyself. Onthese two the whole law hangeth, and the prophets. " Where, then, doesPaul stand, who says (Rom 3, 31): "Do we then make the law of noneeffect through faith? God forbid: nay, we establish the law. " Again(Rom 3, 28): "We reckon therefore that a man is justified by faithapart from the works of the law. " And again (Rom 1, 17), "Therighteous shall live by faith. "

22. I reply: As we have frequently said, we must properly distinguishbetween faith and love. Faith deals with the heart, and love with theworks. Faith removes our sins, renders us acceptable, justifies us. And being accepted and justified as to our person, love is given us inthe Holy Spirit and we delight in doing good. Now, it is the nature ofthe Law to attack our person and demand good works; and it will notcease to demand until it gains its point. We cannot do good workswithout the Spirit and love. The Law constrains us to know ourselveswith our imperfections, and to recognize the necessity of our becomingaltogether different individuals that we may satisfy the Law. The Lawdoes not exact so much of the heart as of works; in fact, it demandsnothing but works and ignores the heart. It leaves the individual todiscover, from the works required, that he must become an altogetherdifferent person. But faith, when it comes, creates a nature capableof accomplishing the works the Law demands. Thus is the Law fulfilled. 

So Paul's sayings on the subject are beautiful and appropriate. TheLaw demands of us works; it must be fulfilled by works. Hence itcannot in every sense be said that faith fulfils the Law. However, itprepares the way and enables us to fulfil it, for the Law demands, notus, but our works. The Law constrains us--teaches us that we must bechanged before we can accomplish its works; it makes us conscious ofour inability as we are. On the other hand, love and works do notchange us, do not justify us. We must be changed in person andjustified before we can love and do good works. Our love and our worksare evidence of justification and of a change, since they areimpossible until the individual is free from sin and made righteous. 

23. This explanation is given to enable us to perceive the true natureof the Law, of faith and of love; to ascribe to each its own mission;and rightly to understand the Scripture declarations in theirharmonious relations that while faith justifies, it does not fulfilthe 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. Theheart is sensible of the Law, but love is not. Just as the Law, inrequiring works before faith exists, is a sign to the individualleading him to recognize his utter lack of faith and righteousness, and to conclude he is conquered, so love in its fulfilment of the Lawafter faith intervenes is a sign and a proof to the individual of hisfaith and righteousness. Law and love, then, witness to him concerninghis unrighteousness or his righteousness. After faith comes, love isevidence of righteousness. Before faith, man is sensible of the Law'soppression because he knows he does not possess what the Law requires. And the Law does not require a changed heart, but works. Love andworks do not effect the fulfilment of the Law; they are themselves itsfulfilment. 

24. Now, though faith does not fulfil the Law, it contains that whicheffects its fulfilment; it secures the Spirit and love whereby the endis accomplished. On the other hand, if love does not justify us, itmakes manifest the faith whereby we are justified. Briefly, as Paulsays here, "Love is the fulfilment of the law. " His thought is:Fulfilment of the Law is one thing, and effecting or furnishing itsfulfilment another. Love fulfils the Law in the sense that love itselfis its fulfilment; but faith fulfils it in the sense that it offersthat by which it is fulfilled. For faith loves and works, as said inGalatians 5, 6, "Faith worketh through love. " The water fills thepitcher; so does the cupbearer. The water fills of itself; thecupbearer fills with the water--"effective et formaliter implere, " asthe sophists would say. 

25. Faith is ever the actor, and love the act. The law requires theact and thus forces the actor to be changed. The Law is then fulfilledby the act, which, however, the actor must perform. Thus Paul rejectsthe fancies of the sophists, who in the matter of love would make adistinction between the external work and the inner affection, saying:"Love is an inner affection that loves our neighbor when in our heartwe wish him well. " Its expression in works, however, they call thefruit of love. But we will not discuss this idea. Note, Paul termslove not only an affection, but an affectionate good act. Faith andthe heart are the actor and fulfiller of the Law. Paul says, "He thatloveth his neighbor hath fulfilled the law. " And love is the act, thefulfilling; for he says, "Love is the fulfilment of the law. "

26. Another question arises: How can love for our neighbor be thefulfilment of the Law when we are required to love God supremely, evenabove our neighbor? I reply: Christ answers the question when he tellsus (Mt 22, 39) the second commandment is like unto the first. He makeslove to God and love to our neighbor the same love. The reason forthis is, first: God, having no need for our works and benefactions forhimself, bids us to do for our neighbor what we would do for God. Heasks for himself only our faith and our recognition of him as God. Theobject of proclaiming his honor and rendering him praise and thankshere on earth is that our neighbor may be converted and brought intofellowship with God. Such service is called the love of God, and isperformed out of love to God; but it is exercised for the benefit ofour neighbor only. 

27. The second reason why God makes love to our neighbor an obligationequal to love to himself is: God has made worldly wisdom foolish, desiring henceforth to be loved amid crosses and afflictions. Paulsays (1 Cor 1, 21), "Seeing that in the wisdom of God the worldthrough its wisdom knew not God, it was God's good pleasure throughthe 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 whorefused to love him before when he bestowed upon them food and drink, blessing and honor, must now love him in hunger and sorrow, inadversity and disgrace. All works of love, then, must be directed toour wretched, needy neighbors. In these lowly ones we are to find andlove God, in them we are to serve and honor him, and only so can we doit. The commandment to love God is wholly merged in that to love ourneighbors. 

28. These facts restrain those elusive, soaring spirits that seekafter God only in great and glorious undertakings. It stops the mouthsof those who strive after greatness like his, who would forcethemselves into heaven, presuming to serve and love him with theirbrilliant works. But they miss him by passing over him in theirearthly neighbor, in whom God would be loved and honored. Therefore, they will hear, on the last day, the sentence (Mt 25, 42), "I washungry, and ye did not give me to eat, " etc. For Christ laid aside hisdivinity and took upon himself the form of a servant for the verypurpose of bringing down and centering upon our neighbor the love weextend to himself. Yet we leave the Lord to lie here in hishumiliation while we gaze open-mouthed into heaven and make greatpretensions to love and service to God. 

ALL COMMANDMENTS SUMMED UP IN LOVE. 

"For this, Thou shalt not commit adultery, Thou shalt not kill, Thoushalt not steal, Thou shalt not covet; and if there be any othercommandment, it is briefly summed up in this word, namely, Thou shaltlove thy neighbor as thyself. "

29. Love being the chief element of all law, it comprehends, as hasbeen made sufficiently clear, all commandments. Its one concern is tobe useful to man and not harmful; therefore, it readily discovers theway. Recognizing the fact that man, from his ardent self-love, seeksto promote his own interests and avoid injuring them, love endeavorsto adopt the same course toward others. We will consider thecommandment just cited, noticing how ingeniously and wisely it isarranged. It brings out four thoughts. First, it states who is underobligation to love: thou--the nearest, noblest, best individual we cancommand. No one can fulfil the Law of God for another; each must do itfor himself. As Paul says (Gal 6, 5), "Each man shall bear his ownburden. " And (2 Cor 5, 10): "For we must all be made manifest beforethe judgment-seat of Christ; that each one may receive the things donein the body, according to what he hath done, whether it be good orbad. " So it is said, "Thou, thou thyself, must love;" not, "Letsomeone else love for you. " Though one can and should pray that Godmay be gracious to another and help him, yet no one will be savedunless he himself fulfils God's command. It is not enough merely topray that another may escape punishment, as the venders of indulgencesteach; much rather, we should pray that he become righteous andobserve God's precepts. 

30. Second, the commandment names the most noble virtue--love. It doesnot say, "Thou shalt feed thy neighbor, give him drink, clothe him, "all of which things are inestimably good works; it says, "Thou shaltlove him. " Love is the chief virtue, the fountain of all virtues. Lovegives food and drink; it clothes, comforts, persuades, relieves andrescues. What shall we say of it, for behold he who loves giveshimself, body and soul, property and honor, all his powers inner andexternal, for his needy neighbor's benefit, whether it be friend orenemy; he withholds nothing wherewith he may serve another. There isno virtue like love; there can be no special work assigned it as inthe case of limited virtues, such as chastity, mercy, patience, meekness, and the like. Love does all things. It will suffer in lifeand in death, in every condition, and that even for its enemies. Wellmay Paul here say that all other commandments are briefly comprehendedin the injunction, "Thou shalt love thy neighbor as thyself. "

31. Third, the commandment names, as the sphere of our love, thenoblest 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 doesnot apportion itself among the few. With it is no respect of persons. It is the nature of false, carnal, worldly love to respect theindividual, and to love only so long as it hopes to derive profit. When such hope ceases, that love also ceases. The commandment of ourtext, however, requires of us free, spontaneous love to all men, whoever they may be, and whether friend or foe, a love that seeks notprofit, and administers only what is beneficial. Such love is mostactive and powerful in serving the poor, the needy, the sick, thewicked, the simple-minded and the hostile; among these it is alwaysand under all circumstances necessary to suffer and endure, to serveand do good. 

32. Note here, this commandment makes us all equal before God, withoutregard to distinctions incident to our stations in life, to ourpersons, offices and occupations. Since the commandment is to all--toevery human being--a sovereign, if he be a human being, must confessthe poorest beggar, the most wretched leper, his neighbor and hisequal in the sight of God. He is under obligation, according to thiscommandment, not to extend a measure of help, but to serve thatneighbor with all he has and all he controls. If he loves him as Godhere commands him to do, he must give the beggar preference over hiscrown and all his realm; and if the beggar's necessity requires, mustgive his life. He is under obligation to love his neighbor, and mustadmit that such a one is his neighbor. 

33. Is not this a superior, a noble, commandment, which completelylevels the most unequal individuals? Is it not wonderfully comfortingto the beggar to have servants and lovers of such honor? wonderfulthat his poverty commands the services of a king in his opulence? thatto his sores and wounds are subject the crown of wealth and the sweetsavor of royal splendor? But how strange it would seem to us to beholdkings and queens, princes and princesses, serving beggars and lepers, as we read St. Elizabeth did! Even this, however, would be a slightthing in comparison with what Christ has done. No one can ever equalhim in the obedience wherewith he has exalted this commandment. He isa king whose honor transcends that of all other kings; indeed, he isthe Son of God. And yet he puts himself on a level with the worstsinners, and serves them even to dying for them. Were ten kings ofearth to serve to the utmost one beggar, it would be a remarkablething; but of what significance would it be in comparison with theservice Christ has rendered? The kings would be put to utter shame andwould have to acknowledge their service unworthy of notice. 

34. Learn, then, the condition of the world--how far it is, not onlyfrom Christ's immeasurable example, but from the commandment in thisverse. Where are to be found any who comprehend the meaning of thelittle phrase "thy neighbor, " notwithstanding there is, beside thiscommandment, the natural law of service written in the hearts of allmen? Not an individual is there who does not realize, and who is notforced to confess, the justice and truth of the natural law outlinedin the command (Mt 7, 12), "All things therefore whatsoever ye wouldthat men should do unto you, even so do ye also unto them. " The lightof this law shines in the inborn reason of all men. Did they butregard it, what need have they of books, teachers or laws? They carrywith them in the depths of their hearts a living book, fitted to teachthem fully what to do and what to omit, what to accept and what toreject, and what decision to make. 

Now, the command to love our neighbors as ourselves is equivalent tothat other, "Whatsoever ye would that men should do unto you, " etc. Every individual desires to be loved and not hated; and he also feelsand sees his obligation to exercise the same disposition towardothers. The carrying out of this obligation is loving another ashimself. But evil lust and sinful love obscure the light of naturallaw, and blind man, until he fails to perceive the guide-book in hisheart and to follow the clear command of reason. Hence he must berestrained and repelled by external laws and material books, with thesword and by force. He must be reminded of his natural light and havehis own heart revealed to him. Yet admonition does not avail; he doesnot see the light. Evil lust and sinful love blind him. With the swordand with political laws he must still be outwardly restrained fromperpetrating actual crimes. 

35. The fourth thing the commandment presents is the standard by whichwe are to measure our love--an excellent model. Those are particularlyworthy instructions and commandments which present examples. Thiscommandment holds up a truly living example--"thyself. " It is a bettermodel than any example the saints have set. The saints are dead andtheir deeds are past, but this example ever lives. Everyone must admita consciousness of his own love for himself; of his ardent concern forhis temporal life; of his careful nourishment of his body with food, raiment and all good things; of his fleeing from death and avoidingevil. This is self-love; something we are conscious of in ourselves. What, then, is the teaching of the commandment? To do to another asyou do to yourself; to value his body and his life equally with yourown body and life. Now, how could God have pointed you to an exampledearer, more pleasing and more to the purpose than this example--thedeep instinct of your nature? Indeed, your depth of character ismeasured 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 consciencewill condemn you. Your whole conduct will be an example witnessingagainst you, testifying to your failure to do unto others as thenatural instinct of your being, more forcibly than all the examples ofthe saints, has taught you to do. But how will it go with theecclesiasts in particular--the churchmen with their singing andpraying, their cowls and bald pates, and all their jugglery? I make nocomment on the fact that they have never observed the commandment. Iask, however, when has their monastic fanaticism permitted them timeand opportunity to perceive for once this law in their hearts, tobecome 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 voidthis, love's commandment, so deeply and clearly impressed upon theheart, so beautifully and unmistakably illustrated in your ownnatures, and in the many written and spoken words as well--think youGod will do this on account of your cowls and bald pates, and regardwhat you have been devising and performing?

37. Alas, how shamelessly the world has ignored this beautiful andimpressive commandment wherein are so skilfully presented theindividual, the task, the model and the sphere of labor! And, on theother hand, how shamefully it occupies itself with the very reverse ofwhat is taught in this commandment! Its whole practice and tendencyseem to be to place our responsibility upon others; monks and priestsmust be righteous for us and pray in our stead, that we may personallybe excused. For the noblest virtue, love, we substitute self-devisedworks; in the place of our neighbors we put wood and stone, raimentand food, even dead souls--the saints of heaven. These we serve; withthem we are occupied; they are the sphere wherein we exerciseourselves. Instead of the noblest example--"as thyself"--we look tothe legends and the works of saints. We presume to imitate suchoutward examples, omitting the duty which our own nature and lifepresent and which the command of God outlines, notwithstanding suchduty offers more than we could ever fulfil. Even if we couldaccomplish 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 thefulfilment of the law. "

38. The Ten Commandments forbid doing evil to our neighbor--"Thoushalt not kill, Thou shalt not commit adultery, " etc. The apostle, employing similar phraseology, says that love observes all thesecommands, injuring none. Not only that; it effects good for all. It ispractically doing evil to permit our neighbor to remain in peril whenwe can relieve him, even though we may not have been instrumental inplacing him where he is. If he is hungry and we do not feed him whenit is in our power to do so, we practically permit him to die ofhunger. We should take this view concerning any perilous condition, any adverse circumstance, with our neighbors. How love is thefulfilment 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 ofcompassion, kindness, lowliness, meekness, longsuffering; 13forbearing one another, and forgiving each other, if any man have acomplaint against any; even as the Lord forgave you, so also do ye: 14and above all these things put on love, which is the bond ofperfectness. 15 And let the peace of Christ rule in your hearts, tothe which also ye were called in one body; and be ye thankful. 16 Letthe Word of Christ dwell in you richly; in all wisdom teaching andadmonishing 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, givingthanks to God the Father through him. 

THE GLORIOUS ADORNMENT OF CHRISTIANS. 

1. This text is also a letter of admonition, teaching what manner offruit properly results from faith. Paul deals kindly with theColossians. He does not command, urge nor threaten, as teachers of theLaw must do in the case of those under the Law. He persuades them withloving words in view of the blessing and grace of God received, and inthe light of Christ's own example. Christians should act withreadiness and cheerfulness, being moved neither by fear of punishmentnor by desire for reward, as frequently before stated. This admonitionhas been so oft repeated in the preceding epistle lesson that we know, I trust, what constitutes a Christian. Therefore we will but brieflytouch on the subject. 

"Put on, therefore. "

2. In the epistle for New Year's day we have sufficiently explainedthe 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 Christianapparel is of two kinds--faith and love. Christ wore two manner ofgarments--one whole and typical of faith, the other divided andtypical of love. 

Paul here has reference to the latter garment, love. He would teach usChristians the manner of ornaments and apparel we are to wear in theworld; not silk or precious gold. To women these are forbidden ofPeter (1 Pet 3, 3), and of Paul (1 Tim 2, 9). Love for our neighbor isa garment well befitting us--that love which leads us to concernourselves about the neighbor and his misfortunes. Such love is calledthe ornament of a Christian character--an ornament in the eyes of men. 

3. Observe the tender and sacred style of the apostle's admonition, astyle he is wont to use toward us. He does not drive us with laws, butpersuades by reminding us of the ineffable grace of God; for he termsus the "elect of God, " and "holy" and "beloved. " He would call forththe fruits of faith, desiring them to be yielded in a willing, cheerful and happy spirit. The individual who sincerely believes andtrusts that before God he is beloved, holy and elect, will considerhow to sustain his honors and titles, how to conduct himself worthilyof them; more, he will love God with a fervor enabling him to do oromit, or to suffer, all things cheerfully, and will never know how todo enough. But he who doubts such attitude of God toward himself willnot recognize the force of these words. He will not feel the power ofthe statement that we are holy, beloved, elect, in the sight of God. 

4. Let us disregard, therefore, the saints who elect and lovethemselves; who adorn themselves with the works of the Law; whoobserve fasts and discipline; who regard raiment and position, forthey are unwilling to be sinners before God. Our ornaments are unlikethese, and not associated with such mockeries. They are honesty, sincerity, good works, service to our neighbor. We are unfettered bylaws regarding food, raiment, times, etc. We are holy in the sight ofGod, before whom none can be holy until he sees himself a sinner andrejects his own righteousness. But the class mentioned are holy intheir own estimation; therefore, they ever remain wicked--sinners inthe 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 andunacceptable in the sight of God. Again, we are chosen of God for thereason that we despise ourselves as filth. Such God chooses, and haschosen from eternity. Because the would-be saints elect themselves, God will reject them, as indeed he has from eternity. Now, this iswhat Paul means by these words, "A heart of compassion. "

5. They stand for a part of the ornament, the beautiful, charmingChristian jewel, that becomes us better in the sight of God thanpearls, precious stones, silk and gold become us in the eyes of theworld. "A heart of compassion" is evidence of the true Christian. Paulwould say: "Not simply in external deed, or in appearance, are ye tobe merciful, but in the inmost heart. " He refers to that sincere andwhole-souled mercy characteristic of the father and mother who witnessthe distress of a child for whom they would readily expose their livesor sacrifice all they possess. The Christian's mind and heart shouldbe constantly devoted to merciful deeds, with an ardor so intense asto make him unaware he is doing good and compassionate acts. 

6. With this single phrase Paul condemns the works and arbitrary rulesof hypocritical saints, whose severity will not permit them toassociate with sinners. Their rigorous laws must be all-controlling. They do nothing but compel and drive. They exhibit no mercy, butperpetual reproach, censure, condemnation, blame and bluster. They canendure no imperfection. But among Christians many are sinners, manyinfirm. In fact, Christians associate only with these; not withsaints. Christians reject none, but bear with all. Indeed, they are assincerely interested for sinners as they would be for themselves werethey the infirm. They pray for the sinners, teach, admonish, persuade, do all in their power to reclaim. Such is the true character of aChristian. So God, in Christ, has dealt with us and ever deals. SoChrist dealt with the adulteress (Jn 8, 11) when he released her fromher tormentors, and with his gracious words influenced her torepentance and suffered her to depart. We read of St. Antony havingsaid that Paphrutius knew how souls are to be saved, because herescued a certain individual from brethren who persecuted andoppressed him for his transgression. See "Lives of the Fathers. "

Were God to deal with us according to the rigor of his laws, we shouldall 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, therod of his oppressor, thou hast broken. " God now only persuades. 

7. Note how involved in the Law and in hypocrisy they still are whoesteem themselves prominent saints and at the same time are intolerantof the infirmities of Christians. If they fail to find perfectholiness--a miracle of purity--in those who possess Christ and knowthe Gospel, then nothing is as it should be; the heavens are on thepoint of falling and the earth about to be destroyed. They can onlyjudge, 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 theyknow of Christ. 

Know, then, when you meet one so ready to censure and condemn, onerequiring absolute perfection in Christians--know that such a one ismerely an enforcer of the Law, a base hypocrite, a merciless jailer, with no true knowledge of Christ. As, with Christians, there is no lawbut all is love, so neither can there be judgment, condemnation andcensure. And he who calls another a visionary is certainly a visionaryten-fold himself. In the thing for which he judges and condemnsanother, he condemns himself. Since he ignores mercy and all but theLaw, he finds no mercy in the sight of God; in fact, he has neverexperienced, never tasted, God's mercy. To his taste, both God andneighbor are bitter as gall and wormwood. 

8. But tender mercy is to be shown only to Christians and only amongChristians. With the rejecters and persecutors of the Gospel we mustdeal differently. It is not right that my charity be liberal enough totolerate unsound doctrine. In the case of false faith and doctrinethere is neither love nor patience. Against these it is my dutyearnestly to contend and not to yield a hair's breadth. Otherwise--when faith is not imperiled--I must be unfailingly kind andmerciful to all notwithstanding the infirmities of their lives. I maynot censure, oppress nor drive; I must persuade, entreat and tolerate. A defective life does not destroy Christianity; it exercises it. Butdefective doctrine--false belief--destroys all good. So, then, toleration and mercy are not permissible in the case of unsounddoctrine; only anger, opposition and death are in order, yet always inaccordance with the Word of God. 

9. On the other hand, they who are mercifully tolerated must notimagine that because they escape censure and force, their beliefs andpractices are right. They must not construe such mercy asencouragement to become indolent and negligent, and to continue intheir error. Mercy is not extended them with any such design. Theobject is to give them opportunity to recover zeal and strength. Butif they be disposed to remain as they are, very well; let them alone. They will not long continue thus; the devil will lead them fartherastray, until finally they will completely apostatize, even becomingenemies to the Gospel. Such will be their end if they permit mercy tobe lavished upon them in vain. We may not be indolent and asleep inthe matter of our false doctrines, relying upon the fact that we arenot despised nor constrained of men. There is particular need to beactive and diligent, for the devil neither sleeps nor rests. We needbeware 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 theearly Christmas service. It characterizes the conduct of theindividual who is gentle and sympathetic to all; who repels none withforbidding countenance, harsh words or rude deportment. We Germanswould call such a one affable and friendly disposed. Kindness is avirtue not confined to certain works; it modifies the whole life. Thekindly person is obliging to everyone, not displeased with any, and isattractive to all men. In contrast are those peculiar characters whohave pleasure in nothing but their own conceits; who insist on othersaccommodating themselves to them and their ways, while they yield tonone. Such individuals are termed "uncivil. "

11. But the liberality of kindness is not to be extended to falsedoctrine. Only relative to conduct and works is it to be exercised. Asoft before stated, love with all its works and fruits has no place inthe matter of unsound doctrine. I must love my neighbor and show himkindness whatever the imperfections of his life. But if he refuses tobelieve or to teach sound doctrine, I cannot, I dare not, love him orshow him kindness. According to Paul (Gal 1, 8-9), I must hold himexcommunicated and accursed, even though he be an angel from heaven. 

Thus remarkably do faith and love differ and are distinct. Love willbe, must be, kind even to the bitterest enemy so long as he assailsnot faith and doctrine. But it will not, it cannot, tolerate theindividual who does, be it father, mother or dearest friend. Deut 13, 6-8. Love, then, must be exercised, not in relation to the doctrineand 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 hisdoctrine and belief. 

12. I think we must know by this time the meaning of "lowliness" ofmind--esteeming one's self least and others greater. As Christillustrates it, occupying the lowest seat at the wedding, and thischeerfully. We are to serve even when our service is not desired, andto minister unto our enemies. So Christ humbled himself before Judasthe betrayer, and before all of us. He came, not to be served, but toserve. That humbleness of mind is a rare virtue is not to be wonderedat, for every Christian grace is a rarity. Particularly are graceslacking with those who, professing to know most of Christ, findsomething to censure in all Christians. Christianity Paul calls amystery of God; and it is likely to continue so. 

13. "Meekness" is opposed to anger. The meek man is not easily excitedto exhibit anger, to curse, smite, hate, or wish evil to any, even anenemy. To refrain thus is an art. Hypocrites--in fact, all theworld--can be meek toward friends and those who treat them well. Buttrue meekness and humility will remain only among the elect andbeloved saints of God, as Paul here implies. Even among these are manydeficient in all, or at least a large part, of the Christian graces. Hypocrites may thus find something to censure, something whereat to beoffended, in the beloved, elect saints of God. And the true saintshave occasion to exercise mercy, humility, meekness and forbearance. They whom Paul here terms elect and beloved saints of God, thoughslightly deficient in humility, meekness and forbearance, are nottherefore unholy, not rejected and despised. 

14. Paul makes a distinction between longsuffering and forbearance, asin Romans 2, 4: "Despisest thou the riches of his goodness andforbearance and longsuffering?" In "longsuffering" we have the thoughthere and there expressed by God in the Psalms and elsewhere by theHebrew "arich apaim"--"slow to wrath. " God patiently bears with evil. Indeed, he repeatedly delays vengeance, apparently more ready toforgive than to punish, even under extreme provocation and having justreason to chastise. Longsuffering extends farther than patience. Patience bears evil and injustice; but longsuffering delayspunishment. It does not design to punish; it would not take hastyrevenge. Unlike the revengeful, it wishes no one evil. Many we see, indeed, who suffer much and are patient but at the same time trust ina final avenging. The longsuffering Christian, however, is opposed torevenge, desiring the sinner to amend his ways. 

"Forbearing one another, and forgiving each other, if any man have acomplaint against any; even as the Lord forgave you, so also do ye. "

15. In this verse all law is abolished among Christians. One is notpermitted to demand, through process of law, the recovery of hisproperty. He must forgive and yield. Christ's example enjoins thisprinciple; he has forgiven us. And what is the extent of hisforgiveness? 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 oursins. "

16. Note, it is the true Christian saints whom Paul describes, but helooks upon them as infirm to the extent of offending and complainingagainst one another. This is a state of affairs by no means becomingChristians and saints. So I say Christ's kingdom is a mystery obscurebeyond the power of our preaching and teaching sufficiently toexplain. Unbelievers cannot be induced to work, but believers cannotbe withheld from working. Some would not believe and some would notlove. 

It is true of Christ's kingdom that his Christians are not perfectlyholy. They have begun to be holy and are in a state of progression. There are still to be found among them anger, evil desire, unholylove, worldly care and other deplorable infirmities, remains of theold Adam. Paul speaks of these things as burdens which one must bearfor a neighbor (Gal 6, 2), and in Romans 15, 1, he admonishes us to"bear the infirmities of the weak. " Likewise Christ loved his apostlesmuch and suffered much from them, and he still daily bears with hisown. 

17. Some, enumerating the fruits of the Spirit mentioned in Galatians5, 22-23, say a Christian should be gentle, meek, longsuffering, chaste; and they look upon this passage as a law commanding suchfruits. Hence they refuse to recognize as Christians any who fail topossess the fruits in perfection. Now, such individuals cannot believethere is a Christ, certain as the fact is. They judge malignantly, complaining that Christians do not exist. They take offense at Christfor his superior wisdom. For Christ has given us scriptural authorityfor knowing Christians by their fruits. He says (Mt 7, 16), "By theirfruits ye shall know them. " Here they are emphatic. 

18. Can you locate the failure of such an individual? He fails in thefact that he understands absolutely nothing of Christ's kingdom. Forhe misinterprets the passages referring to Christians. He understandsthe statement that Christians should be kind and meek, to mean theymust never become angry, must bear anything and show impatience towardnone; if they do not so, they cannot be Christians, for they have notthe fruits. Dear man, what but his own blindness can lead him to sucha conclusion? He fancies Christianity to be a holy order ofperfection, altogether without infirmity, a perfection as in heavenamong the angels. But tell me, where do the Scriptures speak thus ofChristians?

But whoso recognizes Christianity as a progressive order yet in itsbeginning, will not be offended at the occasional manifestation ofungentleness, unkindness and impatience on the part of a Christian;for he remembers that Christians are commanded to bear one another'sburdens and infirmities. He knows that the enumeration of the fruitsof the Spirit is not a record of laws the observance of which isimperative or Christ will be denied. He is aware the passage is to beinterpreted as meaning that Christians are to strive to be kind; thatis the mark at which they aim. However, even though they have made abeginning and some progress in this virtue, they often are unkind andbear 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 arekind. We are tending toward it, we are in a state of progression; butduring the progress much of the old and as yet untransformed nature isintermingled. 

19. Know, then, that in a mysterious way Christ is in his saints, andbeware of judging or condemning anyone when you have not positiveassurance that he believes and teaches contrary to the Gospel. Butwhoso does oppose the Gospel, you may safely judge to be withoutChrist, and under the sway of the devil. Pray for such a one andadmonish him, in the hope of his conversion. But in the case of onewho endorses and honors the Gospel, observe Paul's comment (Rom 14, 4): "Who art thou that judgest the servant of another? to his own lordhe standeth or falleth. Yea, he shall be made to stand; for the Lordhath power to make him stand. " And again (1 Cor 10, 12): "Whereforelet him that thinketh he standeth take heed lest he fall. " Christwould be at the same time hidden and revealed, found and not found. Hepermits the intermingling of some infirmities with the fruits of theSpirit, that he may conceal himself, and that malicious judges may beoffended. 

"And above all these things put on love, which is the bond ofperfectness. "

20. From longsuffering and meekness the apostle distinguishes love andother jewels of spiritual beauty whereof we have already heard, thoughall are comprehended in love. As faith is the chief element ofChristian character, so love is chief of the fruits of the Spirit, thejewel of surpassing beauty. Therefore Paul says, "Above all thesethings put on love. " Love transcends mercy, kindness, meekness andhumility. Paul calls it "the bond of perfectness" because it uniteshuman hearts; not a partial unity, based on similarity or closerelationship, 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 tooriginate a peculiar order of doctrine or faith. All who love are ofthe same belief. Consequently there is the same purpose of heart withthe 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 heartpermits all to share in its good; more, it participates in theadversities of all men, regarding them as its own. Where love is, perfect unity and communion obtain in every event, good or bad. It isa most perfect bond. 

21. Where love is lacking, hearts are united and aims single in butfew relations; in most things there is disagreement. For instance:Robbers have a common bond, but it is no more than a common purpose incommitting robbery and murder. Worldly friends are of the same mind sofar as concerns their own interests. Monks are united in relation totheir order and their honor. Herod and Pilate agreed, but simply inregard 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 yewere called. "

22. There is much to threaten the sundering of love's bond. The devilnever sleeps, but continually stirs up discord and unrest. Paul doesnot deny that the bond is assailed. But he exhorts us to resist, remembering that love must be exercised by opposition. He admonishesus to let the peace of Christ have dominion in our hearts. The thoughtof the verse is: Though the peace of the world and the flesh abidesnot, 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 FourthSunday in Advent--Philippians 4, 7. This is the peace whereunto theGospel calls; not the peace of the world, the flesh or the devil, butthe peace that passeth all understanding, of which Paul tells us. Weare 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 ofall God has done for you move you to gratitude for his grace andmercy, a gratitude to which shall succeed love and peace. Secondly, wemay understand thankfulness toward men--gratitude for all the benefitsreceived from our fellows. The apostle elsewhere (2 Tim 3, 2) speaksof there being, in the last days, among other vices, that of"unthankfulness" of men toward each other. Let everyone make choicefor himself of the two applications. It is my opinion, since Paullater takes up the subject of gratitude to God, and since he is herehandling that of love to our neighbor--it is my opinion he hasreference here to gratitude to our fellowmen. This, I think, is hismeaning. 

Man is glad to have love shown him; he is quite willing to receivegood from others and to be dealt with according to the Gospel. At thesame time, he is not disposed to manifest love to his fellows: favorsshown him are lost upon his ingratitude. Though love is not defeatedby ungratefulness--for it bears all things (1 Cor 13, 7)--yetunthankfulness produces weariness and aversion; and it is a base, unjust and shameful thing for one who continually lends assistance notto be served in return. 

24. Paul says on this topic (Gal 6, 6), "Let him that is taught in theWord communicate unto him that teacheth in all good things. " And hedeclares (1 Tim 5, 17) that they who labor in the Word and doctrineare worthy of double honor. In the ninth chapter of First Corinthianshe speaks at length on how teachers are entitled to support, sayingthe mouth of the threshing ox should not be muzzled; that would begross ingratitude. Of such unthankfulness he here hints. It is truetoday, and ever has been, that preachers of the Word of God must ingeneral seek their own bread, and receive ingratitude as their rewardfor the wonderful blessings they confer. Were it their part tocelebrate masses and indulgences, gratitude would be forthcoming;great would be the gifts and service rendered them as expression ofthankfulness. But just as ungratefully were the Levites treated underthe old Law, in contrast with the favor shown the priests of idols andgroves. 

"Let the word of Christ dwell in you richly; in all wisdom teachingand 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, beinggrateful that they handle the Word and may richly impart it to you. Ido not imagine Paul refers to the giving of the Word of God fromheaven, for it is not within man's power to so give it; God alone cancommit it to us. So he has done and continues to do. On every occasionwhen he permits the Gospel to be preached, he showers the message uponus abundantly, withholding no essential knowledge. But, after it isgiven, 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 shouldbe our part to secure teachers enough to minister it to us liberallyand continuously. This is what is meant by letting the Word of Goddwell among us richly. 

26. Satiated, indolent spirits soon grow tired and dismiss theirpastors to go wherever they wish. The latter are forced to seek aliving by other work, and thus God's Word is neglected and becomesrare and thinly sown in the land. Nehemiah (ch. 13, 10) complains thatthe Levites, because of lack of support, were forced to leave theirworship and temple and flee to the fields or start false worship andfables to mislead the people. They then received enough to exist--theybecame wealthy. 

It has come about in the Christian Church that as often as the supportof godly pastors and teachers has grown to be a burden, as Augustinelaments has been the case, these have been either forced to neglectthe Word to labor for their own support, or forced to invent thatwretched, accursed worship now prevalent throughout the world andwhereby the preachers have attained lordly position. With the revivalof the Gospel the financial difficulty mentioned is recurring, and itwill continue to recur. One hundred dollars cannot now be raised forthe support of a good schoolmaster or preacher where formerly athousand dollars--yes, incomputible sums--were contributed towardchurches, institutions, masses, vigils and the like. Once more Godpunishes ingratitude by permitting his preachers to withdraw whollyfrom the ministry and to engage in their own support, or by sendingupon the people even greater delusions than ever, which defraud themof wealth and destroy body and soul. For they refuse to let the Wordof 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 everystreet corner, to be sung everywhere by all children--as they designedwho into the pulpits and the lessons introduced canonical prayers andsinging and reading--what would all this profit without anunderstanding mind--without wisdom? For the Word of God was given tomake us wise. It was intended that we should understand it; that itshould be preached and sung intelligibly. And they who minister it, who sing and speak it, ought to be wise, understanding everythingpertaining to the salvation of the soul and the honor of God. That iswhat it means to have the Word of God dwell among us in all wisdom. Here Paul briefly overthrows the vociferous practices of the churchesand monasteries where so much preaching and reading obtain while atthe same time the Gospel is not understood. He seems to have foreseenthe coming time when the Word of God should freely prevail, but withno resulting wisdom; the time when men should daily increase inignorance and fanaticism until they should become mere dolts, socompletely void of wisdom as to call vociferation and boasting divineworship, 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 allChristians--"teaching and admonishing one another. " That is, asidefrom the regular office of preaching, each is to teach himself andothers, thus making everyday use of the Word of God, publicly andprivately, 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 thoseproductions of David and others constituting the Book of Psalms;"hymns" refers to the songs of the prophets occasionally mentioned inthe 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 Scripturesbut of daily origin with men. Paul calls these latter "spiritual" to agreater degree than psalms and hymns, though he recognizes those asthemselves spiritual. He forbids worldly, sensual and unbecomingsongs, desiring us to sing of spiritual things. It is then that oursongs are calculated to benefit and instruct, as he says. 

30. But what is the significance of Paul's phrase "with grace"? Ioffer the explanation that he refers to the grace of God and meansthat the singing of spiritual songs is to be voluntary, uncompelled, spontaneous, rendered with cheerfulness and prompted by love; notextorted by authority and law, as is the singing in our churchestoday. No one sings, preaches or prays from a recognition of mercy andgrace received. The motive is a hope for gain, or a fear ofpunishment, injury and shame; or again, the holiest individuals bindthemselves to obedience, or are driven to it, for the sake of winningheaven, and not at all to further the knowledge of the Word ofGod--the understanding of it richly and in all wisdom, as Paul desiresit to be understood. I imagine Paul has in mind the charm of music andthe 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 goodfor edifying as the need may be, that it may give grace to them thathear. " Likewise should songs be calculated to bring grace and favor tothem who hear. Foul, unchaste and superfluous words have no placetherein, nor have any inappropriate elements, elements void ofsignificance and without virtue and life. Hymns are to be rich inmeaning, to be pleasing and sweet, and thus productive of enjoymentfor all hearers. The singing of such songs is very properly called inHebrew singing "with grace, " as Paul has it. Of this character ofsongs are the psalms and hymns of the Scriptures; they are goodthoughts presented in pleasing words. Some songs, though expressed incharming words, are worldly and carnal; while others presenting goodthoughts 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 ofthe mouth proceed from the heart sincerely and fervently; nothypocritically, as Isaiah mentions (ch. 29, 13), saying: "This peopledraw nigh unto me, and with their mouth and with their lips do honorme, but have removed their heart far from me. " Paul would have theWord of God to dwell among Christians generally, and richly to bespoken, sung and meditated upon everywhere; and that understandinglyand 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 guestfor a night or two, but abide with you forever. He is constantlyapprehensive of human doctrines. 

"And whatsoever ye do, in word or in deed, do all in the name of theLord Jesus, giving thanks to God the Father through him. "

32. The works of Christians are not circumscribed by name, time norplace. Whatever Christians do is good; whenever done it is timely;wherever wrought it is appropriately. So Paul names no work. He makesno distinction, but concludes all works good, whether it be eating ordrinking, speaking or keeping silence, waking or sleeping, going orstaying, being idle or otherwise. All acts are eminently worthybecause done in the name of the Lord Jesus. Such is Paul's teachinghere. And our works are wrought in the name of the Lord Jesus when weby faith hold fast the fact that Christ is in us and we in him in thesense 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 ownname 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 falsedoctrines habitually offer their commodities in the name of God. Theyeven come in the name of Christ, as he himself foretells. Mt 24, 24. To sincerely and earnestly speak and work in Jesus' name, necessarilythe heart must accord with the utterances of the mouth. As the lipsdeclare in the name of God, so must the heart confidently, with firmfaith, hold that God directs and performs the work. Peter teaches thesame (1 Pet 4, 11): "If any man ministereth [perform anything], ministering as of the strength which God supplieth. " Then will theventure prosper. No Christian should undertake to do any deed in hisown ability and directed by his own judgment. Rather let him beassured 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 beatingthe air. "

34. Such an attitude will result in praise and thanks to God as theone to whom are due all honor and praise for every good thing. So Paulteaches and also Peter. Immediately after declaring that we are towork according to the ability which God gives, Peter adds "that in allthings God may be glorified through Jesus Christ. " But he whoundertakes anything in his own ability, however he may glorify Godwith his lips, lies and deceives, like the hypocrite in the Gospel. Thankfulness, therefore, is the only duty we can perform unto God; andthis 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 receiveththe prize? Even so run; that ye may attain. 25 And every man thatstriveth in the games exerciseth self-control in all things. Now theydo it to receive a corruptible crown; but we an incorruptible. 26 Itherefore so run, as not uncertainly; so fight I, as not beating theair: 27 but I buffet my body, and bring it into bondage: lest by anymeans, after that I have preached to others, I myself should berejected. 1 For I would not, brethren, have you ignorant, that ourfathers were all under the cloud, and all passed through the sea; 2and were all baptized unto Moses in the cloud and in the sea; 3 anddid all eat the same spiritual food; 4 and did all drink the samespiritual drink: for they drank of a spiritual rock that followedthem: and the rock was Christ. 5 Howbeit with most of them God was notwell 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 Paulgives the Corinthians. Therein he teaches them how to deal with thoseweak in the faith, and warns rash, presumptuous Christians to takeheed lest they fall, however they may stand at the present. Hepresents a forcible simile in the running of the race, or the strifefor the prize. Many run without obtaining the object of their pursuit. But we should not vainly run. To faithfully follow Christ does notmean 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; wemust lay hold on eternal life. Christ says (Mt 24, 13), "But he thatendureth to the end, the same shall be saved. " And Paul (1 Cor 10, 12), "Wherefore let him that thinketh he standeth take heed lest hefall. "

2. Now, running is hindered in two ways; for one, by indolence. Whenfaith is not strenuously exercised, when we are indolent in goodworks, our progress is hindered, so that the prize is not attained. But to such hindrance I do not think Paul here refers. He is notalluding to those who indolently run, but to them who run in vainbecause missing their object; individuals, for instance, who pursuetheir aim at full speed, but, deluded by a phantom, miss their aim andrush to ruin or run up against fearful obstacles. Hence Paul enjoinsmen to run successfully while in the race, that they may seize theprize and not lose it by default. In consequence the race is hinderedwhen 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 ofthe prize. While men sleep, the enemy very soon sows tares among thewheat. 

3. The goal is removed when the Word of God is falsified and creationsof the human mind are preached under the name of God's Word. And thesethings readily come about when we are not careful to keep the unity ofthe 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 strongand the learned desire to be looked upon as peculiarly commendable, while the weak in the faith are despised. Thus the devil has abundantopportunity to sow tares. Paul calls love the unity of the Spirit, andadmonishes (Eph 4, 3) that we endeavor to keep the unity of the Spiritin the bond of peace. In Second Thessalonians 2, 10 he proclaims thecoming of Antichrist "because they received not the love of thetruth"; that is, true love. 

"And every man that striveth in the games [that striveth for themastery]. "

4. Were he who competes in a race to attempt other things or to make asuccess of other matters at the same time, he would not gain much;rather he would soon be defeated, lose the race and everything. If hewould truly strive, he must attend to no other thing. All else must beneglected and attention centered upon the contest alone. Even then thewinner must have fortune's favor; for they who neglect all to run donot all gain the prize. 

Likewise in the Christian contest it is necessary, and in an evenhigher degree, to renounce everything and to devote oneself only tothe 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 ownpraise and advantage after the manner of the dissenters andschismatics--what can such a one expect to win? He is wholly entangledin 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 anindolent captive. 

"I therefore so run, as not uncertainly; so fight I, as not beatingthe air. "

5. Paul here points to himself as exemplar and hints at the cause offailure, viz. , lapse from love and the use of the divine word in awilful, ambitious and covetous spirit, whereas the faith which workethby love is lacking. Under such conditions, false and indolentChristians run indeed a merry race; yet God's Word and ways in whichthey are so alert and speedy are merely a show, because they make themsubserve their own interests and glory. They fail, however, to seethat they race uncertainly and beat the air. They never make a seriousattempt, nor do they ever hit the mark. While it is theirs to mortifyambition, to restrain their self-will and to enlist in the service oftheir neighbors, they do none of these things. On the contrary, theyeven do many things to strengthen their ambition and self-will, andthen they swear by a thousand oaths that they are seeking not theirown honor but the honor of God, their neighbor's welfare and not theirown. 

Peter says (2 Pet 1, 9-10) this class are blind and cannot see afarand have forgotten they were purged from their old sins, because theyfail to make their calling sure by good works. Therefore, it comesabout that, as Paul says, they run uncertainly, beating the air. Theirhearts are unstable and wavering before God, and they are changeableand fickle in all their ways, James 1, 8. Since they are aimless andinconstant at heart, this will appear likewise as inconstancy inregard to works and doctrines. They undertake now this and now that;they cannot be quiet nor refrain from factional strife. Thus they misstheir aim or else remove the goal, and cannot but deviate from thetrue 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, "Everyman that striveth in the games exerciseth self-control in all things. "By "keeping under the body" Paul means, not only subduing the carnallusts, but every temporal object as well, in so far as it appeals tobodily desire--love of honor, fame, wealth and the like. He who giveslicense to these things instead of subduing them will preach to hisown condemnation, however correct his preaching be. Such do not permitthe truth to be presented; this is true particularly of temporalhonor. These words of the apostle, then, are a fine thrust atambitious and self-centered preachers and Christians. Not only do theyrun in vain and fight to no purpose; they become actual castaways withonly the semblance--the color--of Christianity. 

EXAMPLES FROM SCRIPTURE. 

"For I would not, brethren, have you ignorant, that our fathers wereall under the cloud. "

7. Paul cites a terrible example from Scripture to prove that not allobtain the prize who run. There were about six hundred thousand ofthem, all of whom walked in the way of God and enjoyed his word andhis confidence so completely as to be protected under the cloud andmiraculously to pass through the sea; yet among the vast number whoran at that time only two, Joshua and Caleb, obtained the prize. Theyalone 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; andthey were written for our admonition . .. Wherefore let him thatthinketh he standeth take heed lest he fall. " The design of thesedealings of God with Israel is to terrify the pride, false wisdom andself-will; to deter men from despising their fellows and from seekingto make the Word of God minister to their own honor or profit inpreference to the honor and profit of others. The intent is to haveeach individual put himself on an equality with others, each to bearwith his fellow, the weak enduring the strong, and so on, as enjoinedin the four chapters. 

8. How many great and noble men may have been among the six hundredthousand, men to whom we would have been unworthy to hand a cup ofwater! They included the twelve princes of the twelve tribes, one ofwhom, Nahshon, Matthew (ch. 1, 4) numbers in the holy lineage ofChrist. There were also the seventy elders who shared in the spirit ofMoses, Eldad and Medad in particular (Num 11, 27), and all the othergreat men aside from the faction of Korah. All these, mark you, strovein the race. They did and suffered much. They witnessed many miraclesof God. They aided in erecting a grand tabernacle and in institutingdivine worship. They were full of good works. Yet they failed, anddied in the wilderness. Who is so daring and haughty he will not berestrained and humbled by so remarkable an example of divine judgment?Well may it be said, "Let him that . .. Standeth take heed lest hefall. "

9. Well, the example of Israel is one readily understood. God grant wemay heed it! Let us examine the apostle's text yet further--hismention of baptism and spiritual food, using Christian terms andplacing the fathers upon the same plane with us Christians, as if theyalso had had Baptism and the Holy Supper. 

He would have us know, first, the oft-repeated fact that God from thebeginning led, redeemed and saved his saints by twoinstrumentalities--by his own word and external signs. Adam was savedby the word of promise (Gen 3, 15): The seed of the woman shall bruisethe serpent's head; that is, Christ shall come to conquer sin, deathand 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 promisewas Adam's Gospel until the time of Noah and of Abraham. In thispromise all the saints down to Abraham believed, and were redeemed; aswe are redeemed by the word of the Gospel which we believe. The firefrom heaven served them as a sign, as baptism does us, which is addedto the word of God. 

10. Such signs were repeated again and again at various times, thelast sign being given by Christ in his own person--the Gospel withbaptism, granted to all nations. For instance, God gave Noah thepromise that he should survive the flood, and granted him a sign inthe ship, or ark, he built. And by faith in the promise and sign Noahwas justified and saved, with his family. Afterward God gave himanother promise, and for a sign the rainbow. Again, he gave Abraham apromise, with the sign of circumcision. Circumcision was Abraham'sbaptism, just as the ark and the flood were that of Noah. So also ourbaptism is to us circumcision, ark and flood, according to Peter'sexplanation. 1 Pet 3, 21. Everywhere we meet the Word and the Sign ofGod, in which we must believe in order to be saved through faith fromsin and death. 

11. Thus the children of Israel had God's word that they shouldinherit the promised land. In addition to that word they were givenmany signs, in particular those Paul here names--the sea, the cloud, the bread from heaven, the water from the rock. These he calls theirbaptism; just as our baptism might be called our sea and cloud. Faithand the Spirit are the same everywhere, though the signs and the wordsvary. Signs and words indeed change from time to time, but faith inthe 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, redemptionfrom death, and salvation, whether they lived in the beginning or atthe end of time, or while time progressed. 

12. Such is Paul's meaning when he says the fathers did eat the samemeat, and drink the same drink as we. He, however, qualifies with theword "spiritual. " Externally and individually Israel had signs andrevelations different from ours; but the Spirit and their faith inChrist was identical with our own. Spiritual eating and drinking issimply believing in God's Word and sign. Christ says (Jn 6, 56), "Hethat eateth my flesh and drinketh my blood abideth in me, and I inhim. " And in the preceding verse, "My flesh is meat indeed, and myblood 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 webelieve, though he was yet to come in the flesh; and the sign of theirfaith was the material rock, from which they physically drank water, just as we in partaking of the material bread and wine at the altarspiritually eat and drink the true Christ. With the outward act ofeating and drinking we exercise inward faith. Had the Israelites notpossessed the word of God and faith as they drank from the rock, theact of drinking would not have benefited their souls. Neither would itprofit us to receive bread and wine at the altar if we were withoutfaith. Indeed, had not the Word of God come first, the rock would nothave yielded water and command faith. Likewise, if God's Word did notaccompany bread and wine, they would not be spiritual food norexercise faith. 

14. So it is ever the same spiritual meat and drink which God embodiesin 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 strawwould hold for me spiritual food and drink. Not because of any virtuein the straw, but because it is a revelation and sign of the divinetruth and presence. Again, if God's Word and his sign be lacking orunrecognized, the very presence of God himself has no effect. Christsays of himself (Jn 6, 63), "The flesh profiteth nothing. " He makesthat statement because his hearers pay no heed to the words in whichhe speaks of his flesh, though it is these which make his body thetrue meat, according to his declaration (v. 58), "This is the breadwhich came down out of heaven. " Therefore we are not to regard unduly, as blind reason does, the works, signs and miracles of God; rather weare to recognize his message therein. This is the act of faith. 

15. The apostle refers to a single type--the rock, saying: "They drankof a spiritual rock that followed them: and the rock was Christ. " Bythis statement he makes all the figures and signs granted to thepeople of Israel by the Word of God refer to Christ; for where theWord of God is, there Christ is. All the words and promises of God areconcerning Christ. Christ himself refers the serpent of Moses tohimself, giving it a typical significance, Jn 3, 14. We may truly saythe Israelites looked upon the same serpent we behold, for they sawthe spiritual serpent that followed them, or Christ on the cross. Their beholding was believing in the Word of God, with the serpent fora sign; even as their spiritual drinking was believing in the Word ofGod with the rock for a sign. Without the Word of God, the serpentcould have profited them nothing; nor could brazen serpentsinnumerable, had the Israelites gazed upon them forever. Likewise therock would have profited them nothing without the word of God; theymight have crushed to powder all the rocks of the world or drank fromthem to no purpose. 

16. According to the general principle here laid down by Paul, byusing the rock as illustration, we may say the Israelites partook ofthe same bread of heaven whereof we eat; and they ate of the spiritualbread of heaven which followed them--Christ. With them, eating wasbelieving in the Word of God, while they had for their sign the breadfrom heaven whereof they physically partook. Had not this Wordaccompanied 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 (verse58), "Not as the fathers ate [manna], and died. " Even Moses says (Deut8, 3), "And fed thee with manna . .. That he might make thee know thatman doth not live by bread only, but by everything that proceedeth outof the mouth of Jehovah. "

In other words, "In the material manna you must not merely see thework--the act of satisfying the appetite--but much rather the word ofpromise bringing you the bread of heaven; for by that word you liveforever if you have faith. "

17. We may say the same concerning the sea and the cloud. The childrenof 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 inthe word of God, the word they had in their hearts, which told them tofollow the cloud. Without that word they would have been unable tobelieve or to follow; indeed, with the word lacking, the cloud wouldnever have appeared. Therefore, the cloud was called the glory of theLord whose appearance had been promised. 

So we see how we must in all things have regard to the word of God. Toit faith must attach itself. Without it, either there are no signs andworks of God, or else, existing, and regarded with the physical eyesonly, without reference to the Word, they cause one to open his mouthin wonderment for a while like everything else which is new, but theydo not profit the soul nor do they appeal to faith. 

18. Some take the words "which followed them" to mean that thespiritual rock accompanied the children of Israel, companioning withthem--"comitante petra, " not "petra consequente, " Christ beingspiritually present in the word and by faith. This view they endeavorto 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 offeredbecause all the circumstances of the incident, and earlier words ofGod, pointed to a future Christ, a Christ who should follow, in whomthey should all believe. Thus Abraham saw behind him the ram in thethicket and took and sacrificed him; that is, he believed in theChrist who afterward should come and be sacrificed. 

19. Again, some say the common noun in the clause "and the rock wasChrist" means the material rock; and since Christ cannot be materialrock they explain the inconsistency by saying the rock signifiesChrist. They here make the word "was" equivalent to "signifies. " Thesame 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, "Thisbread signifies, but is not truly, my body. " They would thereby denythat the bread is the body of Christ. In the same manner do they dealwith the text (Jn 15, 1) "I am the true vine, " in making it "I amsignified by the vine. " Beware of such reasoners. Their own malice hasled them to such perverting of Scripture. Paul here expresslydistinguishes between material and spiritual rocks, saying: "Theydrank of a spiritual rock that followed them: and the rock wasChrist. " He does not say the material rock was Christ, but thespiritual rock. The material rock was not spiritual, and did notfollow or go with them. 

20. The explanations and distortions of such false reasoners are notneeded here. The words are true as they read; they are to beunderstood in substance and not figuratively. So in John 15, 1, Christ's reference is not to a material but a spiritual vine. Howwould this read, "I am signified by a spiritual vine"? Christ isspeaking of that which exists, and must so be understood--"I am"; hereis a true spiritual vine. Similar is John 6, 55, "My flesh is meatindeed. " The thought is not, "My flesh signifies, or is signified by, true meat"; spiritual meat is spoken of and the meaning is, "My fleshis substantially a food; not for the stomach, physically, but for thesoul, spiritually. " Neither must you permit the words "This is mybody" to be perverted to mean that the body is but signified by thebread, as some pretend; you must accept the words precisely as theymean--"This bread is essentially, by a real presence, my body. " Theforcing of Scripture to meet one's own opinions cannot be tolerated. Aclear text proving that the infinitive "to be" is equivalent to"signify" would be needed; and, even though this might be proven in afew instances, it would not suffice. It would still have to beindisputably shown true in the place in question. This can never bedone. Now, the proposition being impossible, we must surrender to theWord of God and accept it as it stands. 

21. Christ has been typified by various signs and objects in the OldTestament, and the rock is one of them. Note first, the material rockspoken of had place independently of man's labor and far from man'sdomain, in the wilderness, in desolate solitude. So Christ is a trulyinsignificant object in the world, disregarded, unnoticed; nor is heindebted to human labor. 

22. Further, water flowing from the rock is contrary to nature; it ispurely miraculous. The water typifies the quickening spirit of God, who proceeds from the condemned, crucified and dead Christ. Thus lifeis drawn from death, and this by the power of God. Christ's death isour 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 strikesfrom the spiritual rock the Spirit. For God will give his Spirit tonone without the instrumentality of the Word and the ministerialoffice instituted by him for this purpose, adding the command thatnothing be preached but Christ. Had not Moses obeyed the command ofGod to smite the rock with his rod, no water would ever have flowedtherefrom. His rod represents rod of the mouth whereof Isaiah speaks(ch. 11, 4): "He shall smite the earth with the rod of his mouth; andwith the breath of his lips shall he slay the wicked. " "A sceptre ofequity 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 Forye bear with a man, if he bringeth you into bondage, if he devourethyou, if he taketh you captive, if he exalteth himself, if he smitethyou on the face. 21 I speak by way of disparagement, as though we hadbeen weak. Yet whereinsoever any is bold (I speak in foolishness), Iam bold also. 22 Are they Hebrews? so am I. Are they Israelites? so amI. Are they the seed of Abraham? so am I. 23 Are they ministers ofChrist? (I speak as one beside himself) I more; in labors moreabundantly, in prisons more abundantly, in stripes above measure, indeaths oft. 24 Of the Jews five times received I forty stripes saveone. 25 Thrice was I beaten with rods, once was I stoned, thrice Isuffered shipwreck, a night and a day have I been in the deep; 26 injourneyings often, in perils of rivers, in perils of robbers, inperils from my countrymen, in perils from the Gentiles, in perils inthe city, in perils in the wilderness, in perils in the sea, in perilsamong false brethren; 27 in labor and travail, in watchings often, inhunger and thirst, in fastings often, in cold and nakedness. 28Besides those things that are without, there is that which pressethupon me daily, anxiety for all the churches. 29 Who is weak, and I amnot weak? who is caused to stumble, and I burn not? 30 If I must needsglory, I will glory of the things that concern my weakness. 31 The Godand Father of the Lord Jesus, he who is blessed for evermore knoweththat I lie not. 32 In Damascus the governor under Aretas the kingguarded the city of the Damascenes in order to take me: 33 and througha window was I let down in a basket by the wall, and escaped hishands. 

1 I must needs glory, though it is not expedient; but I will come tovisions 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 ofthe body, I know not; God knoweth), such a one caught up even to thethird heaven. 3 And I know such a man (whether in the body, or apartfrom the body, I know not; God knoweth), 4 how that he was caught upinto Paradise, and heard unspeakable words, which it is not lawful fora man to utter. 5 On behalf of such a one will I glory: but on mineown behalf I will not glory, save in my weakness. 6 For if I shoulddesire 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 heseeth me to be, or heareth from me. 7 And by reason of the exceedinggreatness of the revelations, that I should not be exalted overmuch, there was given to me a thorn in the flesh, a messenger of Satan tobuffet me, that I should not be exalted overmuch. 8 Concerning thisthing I besought the Lord thrice, that it might depart from me. 9 Andhe hath said unto me, My grace is sufficient for thee: for my power ismade perfect in weakness. Most gladly therefore will I rather glory inmy 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 andspeech of the world. The saying is, "Self-praise is unsavory. " It isforbidden by Solomon in Proverbs 27, 2: "Let another man praise thee, and not thine own mouth. " And Christ says (Jn 8, 54), "If I glorifymyself, my glory is nothing. " Paul acknowledges that he had to becomea fool, something for which he had no desire, by reason of thenecessity laid upon him to praise himself. The false apostles, asfalse spirits habitually do, delivered great, fine, splendid speechesto the multitude, in their vainglorious attempt to raise themselvesabove Paul, thereby to make contemptible and insignificant thatapostle and his doctrine. 

2. Paul was little concerned that he personally should be lightlyesteemed and the false apostles highly honored, but he could not bearto have the Gospel perish in that way and his Corinthian convertsseduced. Therefore he exerts himself to the utmost, at the risk ofbecoming a fool by his boasting. But he, in his strong spiritualwisdom, glories in a masterly manner, and skilfully puts to shame theboasts of the false apostles. 

First, he shows them he can glory in the very things wherein theyglory, and in even more. At the same time he declares himself a foolfor glorying. He might have said: "Foolish, indeed, are they, andboorish creatures, who glory in themselves. They should feel shame tothe 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 notquite so severe and harsh. He addresses them civilly and delicately inthat he makes himself appear a fool, as if to say: "Look! how becomingself-praise is in myself, although I have grounds for my glorying. Buthow much more disgraceful for you to boast when perhaps none of yourclaims are true. " So Paul wears the foolscap, that those coarse foolsmight have a mirror in which to behold their real selves. This iswisely making foolishness minister to the good of the neighbor and tothe honor of the Gospel. To the just, even folly is wisdom, just asall things are pure and holy unto him. 

3. Second, Paul deals the false apostles a stout blow when he showsthem to be ignorant of the grounds in which a true Christian seeks hisglory. For, as he teaches them, a Christian glories in the thingswhereof 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 (Gal6, 14), "Far be it from me to glory, save in the cross of our LordJesus Christ. " But the false apostles are careful to avoid gloryingthus; for they flee with alacrity from reproach and affliction, ratherseeking a life of ease and honor. They ever would have prominence overtheir fellows, be superior to and unlike others--certain indicationthat 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, andthe 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 novice is more injurious and venomous than vainglory. It is true, however, that avarice also is an evil characteristic of falseteachers, being found hand in hand with vainglory. For the sake ofprofit, for the purpose of gain, the false teachers aspire toprominence, to honor and position. With them, nothing but current coinwill pass, and what does not pay dividend is unprofitable. Any othervice is more endurable in a preacher than these two, though none iscompatible with goodness, blamelessness and perfection being requiredin the ministry according to Paul, Titus 1, 7. This is not surprising, for the two vices under consideration are essentially and directlyopposed to the nature of the ministry. The ministry is ordained tohave as its aim the glory of God and its promotion. Psalm 19, 1affirms, "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 aderision, all the day. " The world will not endure the Word. For himwho in preaching seeks his own honor, it is impossible to remain inthe right path and preach the pure Gospel. Consequently he avoidsstriving for God's honor; he must preach what pleases the people, whatbrings honor to himself and magnifies his skill and wisdom. 

5. Avarice, too, is, according to its very nature, opposed to theinterests of the ministry. Just as the ministry is to be devoted toGod's honor at the expense of our own, so is it to be devoted to theinterests of our neighbor and not to our own. Otherwise it is aninjury rather than a benefit. With the false teacher seeking only hisown good, it is impossible for him to preach the truth. He iscompelled to speak what is pleasing to men in order to gratify hisappetites. Therefore Paul (Rom 16, 18) says of such preachers thatthey serve their own bellies. And in many places the Scripturesreprove avarice. Let him, then, who would be a preacher guardvigilantly against vainglory and avarice. But, should he feel himselfin the clutch of these sins, let him avoid the ministry. For undersuch 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 wewill 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 sixpoints: as wise men, they cheerfully endure the foolish; they bearwith those who bring them into bondage and oppress them; with thosewho devour them; with those who take from them [or take them captive];with those who exalt themselves; with those who smite them in theface. But his commendation is meant to pave the way for his folly--toprepare them to suffer him the more readily. He would say, "Since yousuffer so much from them who injure you--and you are wise in that--Itrust you will bear with me who have wrought you only good, when I actthe fool for a little; particularly when my object in it is yourgood--to preserve the Gospel among you in opposition to the falseapostles. " Note how tenderly and patiently he deals with theCorinthians when he might have severely reproved them for toleratingthe false apostles. He commends them as does a father a timid child, and yet, while commending them he censures both them and their falseteachers. He handles them as tenderly as if he held a raw egg in hishand, in order not to distract or terrify them. 

7. Paul delivers a masterly stroke when with the same words he praisesthe Corinthians and rebukes them and their false apostles. Hiscommendation of their patience is in reality reproof, blows and woundsfor the false teachers. He would say:

"I have preached the Gospel to you at my own expense and jeopardy. Bymy labor have ye attained to its blessing. Ye have done nothing for mein 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 ifthe accomplishment were all theirs. Of these ye must be disciples andpupils. Their preaching ye must accept, while my Gospel must becomeodious. My case is that of the bee who labors to make honey and thenthe idle drones and the earthworms come and consume the sweet not oftheir making. In me is illustrated Christ's proverb (Jn 4, 37), 'onesoweth, and another reapeth. ' Continually one enters into the fruitsof another's labor. One must toil and incur danger, while anotherreaps the benefit in security. 

8. "Ye can suffer these false apostles, though they be fools and teachonly foolishness. In this ye display wisdom and patience. But ye donot so suffer me, who taught you true wisdom. Nor do ye permit me muchenjoyment of my labor. Further, ye can permit them to make servants ofyou, to be your lords and to order you to do their bidding. And yeobey. But I who have made myself your servant, I who have served youwithout profit to myself, that ye might be lords with Christ, must nowbe ignored and all my labors be lost. They rule you at their pleasure, and their pleasure is all they consult. You suffer yourselves to bedevoured. That is, your property is consumed; for ye bestow it uponthem abundantly, as Psalm 14, 4 has it, 'Who eat up my people. ' Uponsuch as these ye can shower goods and gifts, and can permit them todevour you as they please. But I have never enjoyed aught of yourproperty. All my service has been without recompense, that ye mightbecome rich in Christ. 

"Again, ye suffer the false teachers to take from you beyond yourconsent; to exalt themselves above you, to esteem themselves betterthan you and me, and to exercise their arrogance upon you. But ye dealnot so with me, who have sacrificed my own substance, and have takenfrom others, that I might bring the Gospel to you; who have notexalted myself above any, but have yielded to all and served them. Thefalse apostles permit you to serve them; in fact, trample you beneaththeir feet. They even smite you in the face; that is, they reproachyou publicly, put you to shame, and abuse you with rude and insolentwords. They act as if ye were beasts of burden and they your realmasters. All this ye suffer. But my patience with you, my parentaltenderness, past and present, is remembered no more. Paul is nowrepresented as having wrought no good at Corinth. "

PAUL'S DESCRIPTION OF FALSE TEACHERS. 

9. Note the master hand wherewith Paul portrays the character of falseteachers, 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 andthe benefits. They bring about that the name and the work of the trueteachers receive no regard and credit; what they themselves havebrought--that is the thing. They make the poor, simple-minded peopleto stare open-mouthed while they win them with flowery words andseduce them with fair speeches, as mentioned in Romans 16, 18. Theseare the idle drones that consume the honey they will not and cannotmake. That this was the condition of affairs at Corinth is very clearfrom this epistle--indeed, from both epistles. Paul continually refersto others having followed him and built upon the foundation he haslaid. Messengers of the devil, he terms them. 

10. And such false teachers have the good fortune that all their follyis tolerated, even though the people realize how these act the fool, and rather rudely at that. They have success with it all, and peoplebear with them. But no patience is to be exercised toward trueteachers! Their words and their works are watched with the intent ofentrapping them, as complained of in Psalm 17, 9 and elsewhere. Whenonly apparently a mote is found, it is exaggerated to a very greatbeam. No toleration is granted. There is only judgment, condemnationand scorn. Hence the office of preaching is a grievous one. He who hasnot for his sole motive the benefit of his neighbor and the glory ofGod, cannot continue therein. The true teacher must labor, and permitothers to have the honor and profit of his efforts, while he receivesinjury and derision for his reward. Here the saying holds true: "Tolove without guerdon, nor wearying of the burden. " Only the Spirit ofGod can inspire such love. To flesh and blood it is impossible. Paulhere scores the false prophets when he says, "Ye suffer fools gladly";in other words, "I know the false preachers often act as fools, norcan they help it, because their teaching is false; yet ye excusethem. "

11. In the second place such teachers are disposed to bring the peopleinto downright bondage and to bind their conscience by forcing lawsupon them and teaching work-righteousness. The effect is that fearimpels them to do what has been pounded into them, as if they werebond-slaves, while their teachers command fear and attention. But thetrue teachers, they who give us freedom of conscience and create uslords, we soon forget, even despise. The dominion of false teachers iswillingly tolerated and patiently endured; indeed, it is given highrepute. All those conditions are punishments sent by God upon them whodo 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 anothershall come in his own name, him ye shall receive. " The Pope, with hisspiritual office, became our lord, and we became his captives, throughhis doctrine of human works. And our present-day schismatics pursuethe same object with their fanciful doctrine concerning their works. 

12. In the third place, false teachers flay their disciples to thebone, and cut them out of house and home, but even this is taken andendured. Such, I opine, has been our experience under the Papacy. Buttrue preachers are even denied their bread. Yet this all perfectlysquares with justice! For, since men fail to give unto those from whomthey receive the Word of God, and permit the latter to serve them attheir own expense, it is but fair they should give the more untopreachers of lies, whose instruction redounds to their injury. What iswithheld from Christ must be given in tenfold proportion to the devil. They who refuse to give the servant of the truth a single thread, mustbe oppressed by liars. 

13. Fourth, false apostles forcibly take more than is given them. Theyseize whatever and whenever they can, thus enhancing their insatiableavarice. This, too, is excused in them. Thus, the great establishmentsof the Pope did not suffice for him; with various artifices, bulls, laws and indulgences, he has brought under his power land and peopleand all they possess, exhausting the world by usury. And so it shouldbe, for this state of affairs was richly deserved by men for despisingthe Gospel and its preachers. 

14. Fifth, these deceitful teachers, not satisfied with havingacquired our property, must exalt themselves above us and lord it overus. Not only do they possess all property, but they must for that veryreason become our superiors; must have precedence and receive honor. We bow our knees before them, worship them and kiss their feet. And wesuffer 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 byaccepting and preserving it?

15. Sixth, our false apostles justly reward us by smiting us in theface. That is, they consider us inferior to dogs; they abuse us, andtreat us as foot-rags. I venture to say we became sensible of suchtreatment 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 andsoul. Fault in a sincere teacher, however, could by no means betolerated. Very well, then; God is just, and it is his judgment thatwe must honor the messengers of Satan a thousand times more than hisown, and do and suffer everything. 

"I speak by way of disparagement [speak as concerning reproach], asthough we had been weak. "

16. There are two ways of interpreting this sentence: First, asmeaning: "I speak as one of the weak whose folly you must endure; forwhich I deserve reproach, since I ought to bear with you. " From suchmeaning I to this day have seen no cause to swerve. The otherinterpretation is: "I speak as one reproached--after the manner of theweak. " Or, more fully expressed: "I can speak in two ways of myselfand my class: First, with honor, because of our strength in the sightof God and the spiritually-minded, worthy of honor, noble; not weakbut strong, able. But I will not at present employ this way, for weare now despised; we are not known as honorable. And all because ofthe false prophets. I will, then, present myself in the other light, as I am regarded--despised, held in reproach and disrespect, weak andincapable. But even this condition shall be an occasion of glory forme; my reproach and weakness is more honorable than their honor, powerand strength. What would my glory be should my actual strength inspiremy speech!" "Weakness, " according to Paul's own later interpretation, implies being regarded worthless, unfit, a failure. The apostle'smeaning, then, is: "I, too, will be one of the boasting fools. Youwill 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 foolsgladly, " implying that one fool cannot tolerate another. The sayingis, "Two fools in one house will not do. " Reason and wisdom arerequired, 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 likewiseglory. 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 farexcel the Corinthians, claiming their doctrine and works to be ofgreater weight because they have Moses and the prophets for theirteachers. But they failed to perceive that their boast is of mereexternals, that render no one righteous or better before God. Themajority 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. Paulboasts of his origin and yet derides his boasting, calling it fool'swork. 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 truesense of the Gospel, and many noble preachers would have estimatedChristian life by a merely external appearance and name. The truespiritual preachers must have been few. Should it be strange, then, that in our time sincere preachers are not numerous, and that themajority of ministers riot in what they themselves seem and do? Itcannot and shall not be otherwise. The thievish drones, which areprone to riot, let them riot! We will resist to the utmost of ourpower, commending the matter to God, who doubtless will grant ussufficient honor and profit, both temporally and eternally, though wemust labor gratuitously, accepting injury and derision as our reward. Our adversaries will not long continue their persecutions, for, asPaul says just preceding our lesson, they will eventually receivetheir deserts. 

20. Again, Paul boasts of certain temporal afflictions wherein heexcels the false apostles, who suffer nothing, for the sake of eitherthe word or of souls, but only boast of name and person. Among theafflictions he mentions, he names having been a night and a day in thedeep. Some refer this allusion to the voyage of which Luke writes(Acts 27, 20-21), when for fourteen days Paul and his companions atenothing and saw never a star, being day and night continually coveredby 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 ashaving reference to a prison or dungeon, because the Greek text makesno mention of the sea--simply "the deep. "

"Who is weak, and I am not weak?"

21. Of external afflictions affecting not his own person, butdistressing others, Paul mentions two: he is weak if another is weak, and burns if another is offended. Thereby he plainly portrays theardor of his heart--how full of love he is; the defects and sorrows ofothers pain him as his own. By "weakness, " I imagine, he means, notbodily infirmity, but weakness of faith. He refers to those who, youngin the faith, have a tender and frail conscience, thereby betokeningimmaturity and feebleness of faith. He says (Rom 14, 2), "He that isweak eateth herbs"; and in First Corinthians 8, 12, that we sinagainst Christ if we wound a weak conscience. These weak ones Pauldoes 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, thatI might gain the weak. "

22. This interpretation of the sentence is borne out in his allusionto "that which presseth upon me daily, anxiety for all the churches. "Paul would say: "I exert myself, I have a continual care, I urge andadmonish constantly, that offenses and false doctrine may not invadeand destroy my planting; may not violate and ruin the weakconsciences. " As seen in his epistle to the Corinthians, directedagainst the false apostles, and in that to the Thessalonians, such ishis vigilant anxiety to guard them from the tempter that he sends thema special messenger, and he exultingly declares it is life to him tolearn of their steadfastness. 

23. Likewise, by the assertion that he burns, we are to understandthat he is exceedingly grieved and pained if one is offended; that is, if through misleading doctrines or examples one in any wise falls fromthe faith. Of the offense to faith, he says much in Romans 14. Notdesiring to be offended with the offended, as he became weak with theweak, 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 havewritten, perplexing themselves over what constituted the first, secondand third heavens, and the paradise. Paul himself, who had theexperience, does not tell, and declares no man can tell, for none mayutter the words he heard. Therefore, we must humbly acknowledge we donot know the nature of these things. And it matters not. Paul does notboast of his experience for the purpose of imparting knowledge to usor of enabling us to duplicate it. The purpose of his boasting issimply to stop the mouths of the fanatics and to show how paltry wastheir glory in comparison with his own. Certain it is, however, thatPaul was ravished from this life into a life ineffable; otherwise hisexpression 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 trialslest he exalt himself because of his great revelations? Then howshould others, how should such infirm beings as we, be free fromself-exaltation? Many teachers have explained Paul's thorn to be thetemptations of the flesh. The Latin text is responsible for thisinterpretation; it reads, "stimulus carnis, " a spear, or thorn for theflesh. Yet that rendering does not do justice to the words. Paul isnot in the habit of terming temptations of the flesh "thorns. " Thethorn stands rather for something painful and afflicting. In "a thornof the flesh" the thought is not of an instrumentality whereby theflesh stings, but of something that stings the flesh. The Greek textimpels us to the thought of a thorn for the flesh, or a thorn upon orin the flesh. The idea is much like that in the German proverb, "Theclog is bound to the dog's neck. " We may imagine Paul expressinghimself: "As a clog to a dog's neck, as a ring in a bear's nose, a bitin a horse's mouth or a gag in the mouth of a swine, in order torestrain them from running, biting and general mischief, --so is mythorn a clog to my body lest I exalt myself. "

26. But Paul himself explains the nature of the clog, or thorn. Hecalls it "a messenger of Satan, " a devil, to "buffet" him, or to flayand jog him. Hence a spiritual trial cannot be meant. The explanationappeals to me that the persecutions and sufferings the apostlerecounts above constitute the devil's flaying. Thus his meaning wouldbe: "I have received great revelations, for which reason the clog isbound to the dog; that is, the many dangers and misfortunes with whichthe angel of the devil buffets and humiliates my body will make meforget to exalt myself. They are the thorn in my flesh, or upon mybody; for God will not permit it to come upon my soul. "

27. Yet the text seems to imply some peculiar work of the devil uponPaul's body, for it says the thorn, or clog, is the messenger Satanemploys to beat his body; and also that the apostle diligently butunavailingly thrice besought the Lord to remove it. I do not imaginehim praying for the cessation of persecutions in a spirit ofunwillingness to suffer them. But since he does not specify theaffliction, we must let it remain a secret one, a distress known onlyto himself. It is enough for us to know that while God had given himgreat revelations, revelations beyond human ken, he also bound theclog to him--gave him a thorn for his body--to prevent his exaltationof himself; and that the knowledge of the buffetings and flayingcaused 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 weaknessgrows stronger. Who ever heard of weak strength? or more absurd still, that strength is increased by weakness? Paul would here make adistinction between human strength and divine. Human strengthincreases with enhancement and decreases with enfeeblement. But God'spower--his Word in us--rises in proportion to the pressure itreceives. It is characteristic of God the Creator that he creates allthings from naught, and again reduces to naught all created things. Human power cannot do this. The power of God is the true palm-woodwhich buoys itself in proportion as it is burdened and weighted. 

29. Note here, "weakness" is not to be understood in a spiritualsense, as on a previous occasion, but externally; as not illnessalone, but every sort of evil, misfortune, suffering and persecutioncalculated to buffet and humble the body. The power of Christ, inconnection with which spiritual weakness cannot exist, is invokedagainst this weakness likewise. He says, "Most gladly will I glory inmy weaknesses, that the power of Christ may rest upon me. " And hisweaknesses 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 strongin 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 thegift of prophecy, and know all mysteries and all knowledge; and if Ihave all faith, so as to remove mountains, but have not love, I amnothing. 3 And if I bestow all my goods to feed the poor, and if Igive my body to be burned, but have not love, it profiteth me nothing. 4 Love suffereth long, and is kind; love envieth not; love vauntethnot itself, is not puffed up, 5 doth not behave itself unseemly, seeketh not its own, is not provoked, taketh not account of evil; 6rejoiceth not in unrighteousness, but rejoiceth with the truth; 7beareth all things, believeth all things, hopeth all things, endurethall 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 inpart, and we prophesy in part; 10 but when that which is perfect iscome, 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 thatI am become a man, I have put away childish things. 12 For now we seein a mirror, darkly; but then face to face: now I know in part; butthen shall I know fully even as also I was fully known. 13 But nowabideth faith, hope, love, these three; and the greatest of these islove. 

PAUL'S PRAISE OF CHRISTIAN LOVE. 

1. Paul's purpose in this chapter is to silence and humble haughtyChristians, particularly teachers and preachers. The Gospel gives muchknowledge of God and of Christ, and conveys many wonderful gifts, asPaul recounts in Romans 12 and in First Corinthians 12. He tells ussome have the gift of speaking, some of teaching, some of Scriptureexposition; others of ruling; and so on. With Christians are greatriches of spiritual knowledge, great treasures in the way of spiritualgifts. Manifest to all is the meaning of God, Christ, conscience, thepresent and the future life, and similar things. But there are to befound few indeed who make the right use of such gifts and knowledge;who humble themselves to serve others, according to the dictates oflove. Each seeks his own honor and advantage, desiring to gainpreferment and precedence over others. 

2. We see today how the Gospel has given to men knowledge beyondanything known in the world before, and has bestowed upon them newcapabilities. Various gifts have been showered upon and distributedamong them which have redounded to their honor. But they go onunheeding. No one takes thought how he may in Christian love serve hisfellow-men to their profit. Each seeks for himself glory and honor, advantage and wealth. Could one bring about for himself thedistinction of being the sole individual learned and powerful in theGospel, all others to be insignificant and useless, he would willinglydo it; he would be glad could he alone be regarded as Mister Smart. Atthe same time he affects deep humility, great self-abasement, andpreaches of love and faith. But he would take it hard had he, inpractice, to touch with his little finger what he preaches. Thisexplains why the world is so filled with fanatics and schismatics, andwhy every man would master and outrank all others. Such as these arehaughtier than those that taught them. Paul here attacks thesevainglorious 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 theservice of others. 

3. To these coarse and mean people he addresses himself with amultitude of words and a lengthy discourse, a subject he elsewheredisposes of in a few words; for instance, where he says (Phil 2, 3-4), "In lowliness of mind each counting other better than himself; notlooking each of you to his own things, but each of you also to thethings of others. " By way of illustration, he would pass sentence uponhimself should he be thus blameworthy; this more forcibly to warnothers 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 powerbeyond that of any man or angel, with words of perfect charm, withtruth and excellence informing my message--though I could do this, "but have not love [charity], " and only seek my own honor and profitand not my neighbor's, "I am become sounding brass, or a clangingcymbal. " In other words, "I might, perhaps, thereby teach otherssomething, might fill their ears with sound, but before God I would benothing. " 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 lackslove cannot himself understand anything he says, nor does he therebyimprove his standing before God. He has much knowledge, indeed, butbecause he fails to place it in the service of love, it is the qualityof his knowledge that is at fault. 1 Cor 8, 1-12. Far better he weredumb 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 HolySpirit's inspiration, correctly to understand and explain the prophetsand the Scriptures. This is a most excellent gift. To "know mysteries"is to be able to apprehend the spiritual meaning of the Scriptures, orits allegorical references, as Paul does where (Gal 4, 24-31) he makesSarah and Hagar representative of the two covenants, and Isaac andIshmael of the two peoples--the Jews and the Christians. Christ doesthe same (Jn 3, 14) when he makes the brazen serpent of Moses typicalof himself on the cross; again, when Isaac, David, Solomon and othercharacters of sacred history appear as figures of Christ. Paul callsit "mystery"--this hidden, secret meaning beneath the primary sense ofthe narrative. But "knowledge" is the understanding of practicalmatters, such as Christian liberty, or the realization that theconscience is not bound. Paul would say, then: "Though one mayunderstand the Scriptures, both in their obvious and their hiddensense; though he may know all about Christian liberty and a properconversation; yet if he have not love, if he do not with thatknowledge serve his neighbor, it is all of no avail whatever; in God'ssight he is nothing. "

6. Note how forcibly yet kindly Paul restrains the disgraceful vice ofvainglory. He disregards even those exalted gifts, those gifts ofexceeding refinement, charm and excellence, which naturally producepride and haughtiness though they command the admiration and esteem ofmen. Who would not suppose the Holy Spirit to dwell visibly where suchwisdom, such discernment of the Scriptures, is present? Paul's twoepistles to the Corinthians are almost wholly directed against thisparticular vice, for it creates much mischief where it has sway. InTitus 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 exalthimself because of his office, his honor and his understanding, anddespise others in comparison. But strangely Paul says, "If I have all faith, so as to remove mountains, but have not love, Iam nothing. "

LOVE THE SPIRIT'S FRUIT RECEIVED BY FAITH. 

7. We hold, and unquestionably it is true, that it is faith whichjustifies and cleanses. Rom 1, 17; 10, 10; Acts 15, 9. But if itjustifies and purifies, love must be present. The Spirit cannot butimpart love together with faith. In fact, where true faith is, theHoly Spirit dwells; and where the Holy Spirit is, there must be loveand every excellence. How is it, then, Paul speaks as if faith withoutlove were possible? We reply, this one text cannot be understood assubverting and militating against all those texts which ascribejustification to faith alone. Even the sophists have not attributedjustification to love, nor is this possible, for love is an effect, orfruit, of the Spirit, who is received through faith. 

8. Three answers may be given to the question. First, Paul has notreference here to the Christian faith, which is inevitably accompaniedby love, but to a general faith in God and his power. Such faith is agift; as, for instance, the gift of tongues, the gift of knowledge, ofprophecy, and the like. There is reason to believe Judas performedmiracles in spite of the absence of Christian faith, according to John6, 70: "One of you is a devil. " This general faith, powerless tojustify 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 Christianfaith, he has those in mind who have indeed attained to faith andperformed miracles with it, but fall from grace through pride, thuslosing their faith. Many begin but do not continue. They are like theseed in stony ground. They soon fall from faith. The temptations ofvainglory are mightier than those of adversity. One who has the truefaith and is at the same time able to perform miracles is likely toseek and to accept honor with such eagerness as to fall from both loveand faith. 

10. A third answer is: Paul in his effort to present the necessity oflove, supposes an impossible condition. For instance, I might expressmyself in this way: "Though you were a god, if you lacked patience youwould be nothing. " That is, patience is so essential to divinity thatdivinity itself could not exist without it, a proposition necessarilytrue. 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 evenmountain-moving faith would be nothing without love, could we separatethe two even in theory. 

The third answer pleases me by far the best, though I do not rejectthe others, particularly the first. For Paul's very first premise isimpossible--"if I speak with the tongues of angels. " To speak with anangelic tongue is impossible for a human being, and he clearlyemphasizes this impossibility by making a distinction between thetongues of men and those of angels. There is no angelic tongue; whileangels may speak to us in a human tongue men can never speak in thoseof angels. 

11. As we are to understand the first clause--"If I speak with thetongues of angels"--as meaning, Were it as possible as it isimpossible for me to speak with the tongues of angels; so are we tounderstand the second clause--"If I have all faith, so as to removemountains"--to mean, Were it as possible as it is impossible to havesuch faith. Equally impossible is the proposition of understanding allmysteries, and we must take it to mean, Were it possible for one tounderstand all mysteries, which, however, it is not. John, in the lastchapter of his Gospel, asserts that the world could not contain allthe books which might be written concerning the things of the kingdom. For no man can ever fathom the depths of these mysteries. Paul'smanner of expressing himself is but a very common one, such as: "Evenif I were a Christian, if I believed not in Christ I would benothing"; or, "Were you even a prince, if you neither ruled men norpossessed 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 andyet had not charity--having sought therein only my own honor andprofit and not my neighbor's--I would nevertheless be lost. " In theperformance of external works so great as the surrender of propertyand life, Paul includes all works possible of performance, for he whowould at all do these, would do any work. Just so, when he hasreference to tongues he includes all good words and doctrines; and inprophecy, understanding and faith he comprises all wisdom andknowledge. Some may risk body and property for the sake of temporalglory. So Romans and pagans have done; but as love was lacking andthey 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 possiblefor 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 theymaliciously deduct from this text the theory that the Christian faithis not effectual to blot out sin and to justify. They say that beforefaith can justify it must be garnished with love; but justificationand its distinctive qualities as well are beyond their ken. Justification of necessity precedes love. One does not love until hehas become godly and righteous. Love does not make us godly, but whenone has become godly love is the result. Faith, the Spirit andjustification have love as effect and fruitage, and not as mereornament and supplement. We maintain that faith alone justifies andsaves. But that we may not deceive ourselves and put our trust in afalse 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 toperceive where real love and faith are to be found. A haughty teacherdoes not possess the virtues the apostle enumerates. Lacking these, however many gifts the haughty have received through the Gospel, theyare devoid of love. 

First, love "suffereth long. " That is, it is patient; not sudden andswift to anger, not hasty to exercise revenge, impatience or blindrage. Rather it bears in patience with the wicked and the infirm untilthey yield. Haughty teachers can only judge, condemn and despiseothers, while justifying and exalting themselves. 

15. Second, love is "kind. " In other words, it is pleasant to dealwith; 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 thegreater prosperity of others; grudges no one property or honor. Haughty teachers, however, are envious and unkind. They begrudgeeveryone else both honor and possessions. Though with their lips theymay pretend otherwise, these characteristics are plainly visible intheir deeds. 

17. Fourth, love "vaunteth not itself. " It is averse to knavery, tocrafty guile and double-dealing. Haughty and deceptive spirits cannotrefrain from such conduct, but love deals honestly and uprightly andface to face. 

18. Fifth, love is not "puffed up, " as are false teachers, who swellthemselves up like adders. 

19. Sixth, love "doth not behave itself unseemly" after the manner ofthe passionate, impatient and obstinate, those who presume to bealways in the right, who are opposed to all men and yield to none, andwho insist on submission from every individual, otherwise they set theworld on fire, bluster and fume, shriek and complain, and thirst forrevenge. That is what such inflating pride and haughtiness of which wehave just spoken lead to. 

20. Seventh, love "seeketh not her own. " She seeks not financialadvancement; not honor, profit, ease; not the preservation of body andlife. Rather she risks all these in her . .. [text missing from thisedition] . .. Is no such thing as the Church of Christ nor as trueChristians. 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 theirown advantage and honor, to the injury of others. 

22. Ninth, love "taketh not account of [thinketh no] evil. " It is notsuspicious; it puts the best construction on everything and takes allin good faith. The haughty, however, are immeasurably suspicious;always solicitous not to be underrated, they put the worstconstruction 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 tohandle. 

23. Tenth, love "rejoiceth not in unrighteousness [iniquity]. " Thewords admit of two interpretations: First, as having reference to thedelight of an individual in his own evil doings. Solomon (Prov 2, 14)speaks of those who "rejoice to do evil. " Such must be eitherextremely profligate and shameless, characters like harlots andknaves; or else they must be hypocrites, who do not appreciate thewickedness of their conduct; characters like heretics and schismatics, who rejoice when their knavery succeeds under the name of God and ofthe truth. I do not accept this interpretation, but the other. Paul'smeaning is that false teachers are malicious enough to prefer to hear, above all things, that some other does wrong, commits error and isbrought to shame; and their motive is simply that they themselves mayappear upright and godly. Such was the attitude of the pharisee towardthe publican, in the Gospel. But love's compassion reaches far beyondits own sins, and prays for others. 

24. Eleventh, love "rejoiceth with [in] the truth. " Here is evidencethat the preceding phrase is to be taken as having reference tomalicious rejoicing at another's sin and fall. Rejoicing in the truthis simply exulting in the right-doing and integrity of another. Similarly, love is grieved at another's wrong-doing. But to thehaughty it is an affliction to learn of uprightness in someone else;for they imagine such integrity detracts from their own profit andhonor. 

25. Twelfth, love "beareth all things. " It excuses every failing inall men, however weak, unjust or foolish one may be apparently, and noone can be guilty of a wrong too great for it to overlook. But nonecan do right in the eyes of the haughty, who ever find something tobelittle and censure as beyond toleration, even though they must huntup an old fence to find the injury. 

26. Thirteenth, love "believeth all things. " Paul does not here alludeto faith in God, but to faith in men. His meaning is: Love is ofdecidedly trustful disposition. The possessor of it believes andtrusts all men, considering them just and upright like himself. Heanticipates no wily and crooked dealing, but permits himself to bedeceived, deluded, flouted, imposed upon, at every man's pleasure, andasks, "Do you really believe men so wicked?" He measures all otherhearts by his own, and makes mistakes with utmost cheerfulness. Butsuch error works him no injury. He knows God cannot forsake, and thedeceiver 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, lovesays, "We must, indeed, hope for better things. " It is plain from thisthat Paul is not alluding to hope in God. Love is a virtueparticularly representing devotion to a neighbor; his welfare is itsgoal in thought and deed. Like its faith, the hope entertained by loveis frequently misplaced, but it never gives up. Love rejects no man;it despairs of no cause. But the proud speedily despair of mengenerally, rejecting them as of no account. 

28. Fifteenth, love "endureth all things. " It endures whatever harmbefalls, whatever injury it suffers; it endures when its faith andhope in men have been misplaced; endures when it sustains damage tobody, property or honor. It knows that no harm has been done since ithas a rich God. False teachers, however, bear with nothing, least ofall with perfidy and the violation of plighted faith. 

29. Sixteenth, love never faileth; that means, it abides forever, alsoin the life to come. It never gives up, never permits itself to behindered or defeated by the wickedness or ingratitude of men, as doworldly individuals and false saints, who, immediately on perceivingcontempt or ingratitude, draw back, unwilling to do further good toany, and, rendering themselves quite inhuman, become perfectmisanthropes like Timon in his reputation among the Greeks. Love doesnot so. It permits not itself to be made wicked by the wickedness ofmen, nor to be hindered in well-doing. It continues to do goodeverywhere, teaching and admonishing, aiding and serving, notwithstanding its services and benefits must be rewarded, not bygood, but by evil. Love remains constant and immovable; it continues, it endures, in this earthly life and also in the life to come. Theapostle adds, "Whether there be prophecies, they shall be done away;whether there be tongues, they shall cease; whether there beknowledge, it shall be done away. " Love he commends above all otherendowments, as a gift that can never pass, even in the life to come. Those other gifts, the boast of the false apostles, are bestowed onlyfor this present life, to serve in the administering of theministerial office. Prophecy, tongues, knowledge, all must cease; forin yonder life each individual will himself perceive perfectly andthere will be no need for one to teach another. Likewise, alldifferences, all inequalities, shall be no more. No knowledge and nodiversity of gifts is necessary; God himself will be all in everysoul. 1 Cor 15, 28. 

30. Here Paul gives utterance to the distinction between the life offaith here below and that heavenly life of divine vision. He wouldteach that we have in this life and the other the same possession, forit is the same God and the same treasures which we have here by faithand there by sight. In the objects themselves there is no difference;the difference consists in our knowledge. We have the same God in bothlives, but in different manner of possession. The mode of possessingGod in this life is faith. Faith is an imperfect, obscure vision, which makes necessary the Word, which, in turn, receives vogue throughthe ministry, tongues and prophecy. Without the Word, faith cannotlive. But the mode of possessing God in the future life is not faithbut 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, forit is of faith and not of sight. And we "prophesy in part"; that is, imperfectly, for the substance of our prophecy is the Word andpreaching. Both knowledge and prophecy, however, reveal nothing shortof what the angels see--the one God. "But when that which is perfectis come, that which is in part shall be done away. "

He proves this by way of illustration and contrasts the child with theman. To children, who are yet weak, play is a necessity; it is asubstitute for office and work. Similarly, we in the present life arefar too frail to behold God. Until we are able, it is necessary thatwe should use the medium of Word and faith, which are adapted to ourlimitations. 

"For now we see in a mirror [through a glass] darkly; but then face toface. "

32. Faith, Paul tells us, is like a mirror, like a riddle. The actualface is not in the glass; there is but the image of it. Likewise, faith gives us, not the radiant countenance of eternal Deity, but amere image of him, an image derived through the Word. As a dark riddlepoints to something more than it expresses, so faith suggestssomething clearer than that which it perceives. But in the life tocome, mirror and riddle, faith and its demonstration, shall all haveceased to be. God's face and our own shall be mutually and clearlyrevealed. Paul says, "Now I know in part; but then shall I know fullyeven as also I was fully known [know even also as I am known]. " Thatis, God now knows me perfectly, clearly and plainly; no dark veil isupon myself. But as to him, a dark veil hides him from me. With thesame perfect clearness wherewith he now knows me, I shall then knowhim--without a veil. The veil shall be taken away, not from him, butfrom me; for upon him is no veil. 

THE GREATEST CHRISTIAN VIRTUE IS LOVE. 

"But now abideth faith, hope, love, these three; and the greatest ofthese is love. "

33. The sophists have transgressed in a masterly manner as regardsthis verse. They have made faith vastly inferior to love because ofPaul's assertion that love is greater than faith and greater thanhope. As usual, their mad reason blindly seizes upon the literalexpression. They hack a piece out of it and the remainder they ignore. Thus they fail to understand Paul's meaning; they do not perceive thatthe sense of Paul concerning the greatness of love is expressed bothin the text and the context. For surely it cannot be disputed that theapostle is here referring to the permanent or temporary characterrespectively 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 Wordis the power of God unto salvation to all that believe. Rom 1, 16. Yetthe Word must pass. But though love is the fruit of the Word and itseffect, it shall never be abolished. Faith possesses God himself. Itpossesses and can accomplish all things; yet it must cease. Love givesand blesses the neighbor, as a result of faith, and it shall never bedone away. 

34. Now, Paul's statement that love is greater than faith and hope isintended as an expression of the permanence, or eternal duration, oflove. Faith, being limited as to time in comparison with love, ranksbeneath it for the reason of this temporary duration. With the sameright I might say that the kingdom of Christ is greater upon earththan was Christ. Thereby I do not mean that the Church in itself isbetter and of higher rank than Christ, but merely that it covers agreater part of the earth than he compassed; for he was here but threeyears and those he spent in a limited sphere, whereas his kingdom hasbeen from the beginning and is coextensive with the earth. In thissense, love is longer and broader than either faith or hope. Faithdeals with God merely in the heart and in this life, whereas therelations of love both to God and the whole world are eternal. Nevertheless, as Christ is immeasurably better and higher and moreprecious than the Christian Church, although we behold him moving insmaller limits and as a mere individual, so is faith better, higherand more precious than love, though its duration is limited and it hasGod alone for its object. 

35. Paul's purpose in thus extolling love is to deal a blow to falseteachers and to bring to naught their boasts about faith and othergifts when love is lacking. His thought is: "If ye possess not love, which abides forever, all else whereof ye boast being perishable, yewill perish with it. While the Word of God, and spiritual gifts, areeternal, yet the external office and proclamation of the Word, andlikewise the employment of gifts in their variety, shall have an end, and thus your glory and pride shall become as ashes. " So, then, faithjustifies through the Word and produces love. But while both Word andfaith shall pass, righteousness and love, which they effect, abideforever; just as a building erected by the aid of scaffolding remainsafter the scaffolding has been removed. 

36. Observe how small the word "love" and how easily uttered! Whowould have thought to find so much precious virtue and power ascribedby Paul to this one excellence as counterpart of so much that is evil?This is, I imagine, magnifying love, painting love. It is a betterdiscourse on virtue and vice than are the heathen writings. The modelthe apostle presents should justly shame the false teachers, who talkmuch 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 andassaulted. Whenever he magnifies love and characterizes her powers, heinvariably makes at the same time a thrust at those who are deficientin any of them. Well may we, then, as he describes the severalfeatures, add the comment "But you do very differently. "

37. It is passing strange that teachers devoid of love should possesssuch 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 wehave seen what abominations ensue where love is lacking; suchindividuals are proud, envious, puffed up, impatient, unstable, false, venomous, suspicious, malicious, disdainful, bitter, disinclined toservice, distrustful, selfish, ambitious and haughty. How can itconsistently 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 impossibleproposition, implying that since they are devoid of love, they do notreally possess those gifts, but merely assume the name and appearance. And in order to divest them of those he admits for the sake ofargument 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 notthe grace of God in vain 2 (for he saith, At an acceptable time Ihearkened unto thee, and in a day of salvation did I succor thee:behold, now is the acceptable time; behold, now is the day ofsalvation): 3 giving no occasion of stumbling in anything, that ourministration 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, inlongsuffering, in kindness, in the Holy Spirit, in love unfeigned, 7in the word of truth, in the power of God; by the armor ofrighteousness on the right hand on the left, 8 by glory and dishonor, by evil report and good report; as deceivers, and yet true; 9 asunknown, and yet well known; as dying, and behold, we live; aschastened, and not killed; 10 as sorrowful, yet always rejoicing; aspoor, yet making many rich; as having nothing, and yet possessing allthings. 

AN ENTREATY TO LIVE AS CHRISTIANS. 

1. This lesson is an admonition to the Corinthians calculated tostimulate them in the performance of the duties they alreadyrecognize. The words are easily enough said, but execution isdifficult and practice rare. For Paul gives a strange description ofthe Christian life, and the color and characteristics with which heexhibits it render it decidedly unprepossessing. First he says:

"And working together with him we entreat also that ye receive not thegrace 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'shusbandry, God's building. " That is, we labor upon you with theexternal Word--teaching and admonishing; but God, working inwardlythrough the Spirit, gives the blessing and the success. He permits notour labor with the outward Word to be in vain. Therefore, God is thetrue Master, performing inwardly the supreme work, while we aidoutwardly, serving him through the ministry. 

The apostle's purpose in praising his co-laborers is to prevent themfrom despising the external Word as something inessential to them, orwell enough known. For though God is able to effect everything withoutthe instrumentality of the outward Word, working inwardly by hisSpirit, this is by no means his purpose. He uses preachers asfellow-workers, or co-laborers, to accomplish his purpose through theWord when and where he pleases. Now, since preachers have the office, name and honor of fellow-workers with God, no one may be consideredlearned enough or holy enough to ignore or despise the most inferiorpreaching; especially since he knows not when the hour may comewherein God will, through preachers, perform his work in him. 

3. Secondly, Paul shows the danger of neglecting the grace of God. Heboldly declares here that the preaching of the Gospel is not aneternal, continuous and permanent mode of instruction, but rather apassing shower, which hastens on. What it strikes, it strikes; what itmisses, it misses. It does not return, nor does it stand still. Thesun and heat follow and dry it up. Experience shows that in no part ofthe world has the Gospel remained pure beyond the length of man'smemory. Only so long as its pioneers lived did it stand and prosper. When they were gone, the light disappeared; factious spirits and falseteachers followed immediately. 

Thus Moses announces (Deut 31, 29) that the children of Israel willcorrupt themselves after his death; and the book of Judges testifiesthat so it really came to pass. Each time a judge died in whose daysthe Word of God obtained sway, the people fell away and became morewicked than before. King Joash did what was right so long as the highpriest Jehoiada lived, but after the latter's death this had an end. And following the time of Christ and his apostles, the world wasfilled with seditious spirits and false teachers. Paul, in fact, declares (Acts 20, 29): "I know that after my departing grievouswolves shall enter in among you, not sparing the flock. " So also wenow have the pure Gospel. This is a time of grace and salvation andthe 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 tohear the pure word of God which presents and offers his grace, and yetto remain listless and irresponsive, undergoing no change at all. Thus, ungrateful for the Word and unworthy of it, we merit the loss ofthe 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 abouttheir own business, thus provoking the master's anger until he sworethey should not taste his supper. 

Similar is Paul's threat here, that we may take heed and accept theGospel with fear and gratitude. Christ says (Jn 12, 35), "Walk whileye have the light, that darkness overtake you not. " I should think wemight have learned wisdom from experience--from the darkness wesuffered under the Papacy. But that is all forgotten; we show neithergratitude nor amendment of life. Very well, we shall find out theconsequences. 

SALVATION WHEREVER THE GOSPEL IS SENT. 

"Behold, now is the acceptable time; behold, now is the day ofsalvation. "

5. These words portray the richness of the salvation wherever theGospel goes: nothing but grace and help; no wrath or punishment. Indeed, these are words of unutterable meaning the apostle hereemploys. 

First, he tells us that it is an "acceptable time, " as the Hebrewexpresses it. Our own way of putting it would be: "This is a gracioustime, a time when God turns away his wrath and is moved only by loveand benevolence toward us and is pleased to do us good. " All our sinsare forgotten; he takes no note of the sins of the past nor of thoseof the present. In short, we are in a realm of mercy, where are onlyforgiveness and reconciliation. The heavens are now open. This is thetrue golden year when man is denied nothing. So Paul says, "At anacceptable time I hearkened unto thee"; that is: "I am kindly disposedtoward thee. Whatsoever thou shalt even desire and ask for, thou shaltsurely receive. Be not neglectful, therefore, and ask while theacceptable time continues. "

6. Second, Paul declares that it is a day of blessing, "a day ofsalvation. " It is a day of help, wherein we are not only acceptableand assured of God's favor and good will toward us, but we experienceeven as we have been assured--that God really does help us. Heverifies his assurance, for his beneficence gives testimony that ourprayers are heard. We call it a happy day, a blessed day, a day ofabundance; for these two truths are inseparably related--that God isfavorable 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 ofan acceptable time; that he extends help to us is revealed in thesecond clause, telling of a blessed day of succor. Both these factsare to be apprehended by faith and in good conscience; for asuperficial judgment would lead to the view that this period ofblessing is rather an accursed period of wrath and disfavor. Wordslike these, of spiritual meaning, must be understood in the light ofthe Holy Spirit; thus shall we find that these two glorious, beautifulexpressions refer to the Gospel dispensation and are intended tomagnify 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, notspending it to no purpose, and let us take serious heed to giveoffense to none; thus avoiding reproach to our ministry. It is evidentfrom the connection to what kind of offense the apostle has reference;he would not have the Gospel doctrine charged with teaching anythingevil. 

8. Two kinds of offense bring the Gospel into disgrace: In one case itis the heathen who are offended, and this because of the fact thatsome individuals would make the Gospel a means of freedom fromtemporal restraint, substituting temporal liberty for spiritual. Theythus bring reproach upon the Gospel as teaching such doctrine, andmake it an object of scandal to the heathen and worldly people, whereby they are misled and become enemies to the faith and to theWord of God without cause, being the harder to convert since theyregard Christians as licentious knaves. And the responsibility forthis must be placed at the door of those who have given offense inthis respect. 

In the other case, Christians are offended among themselves. Theoccasion is the indiscreet exercise of Christian liberty, whichoffends the weak in faith. Concerning this topic much is said in FirstCorinthians 8 and Romans 14. Paul here hints at what he speaks of inFirst Corinthians 10, 32-33: "Give no occasion of stumbling, either toJews, or to Greeks, or to the church of God: even as I also please allmen in all things, not seeking mine own profit, but the profit of themany that they may be saved. " He takes up the same subject inPhilippians 2, 4, teaching that every man should look on the things ofothers. 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 mustbe persecuted equally with Christ himself. That the Word of God isreviled by unbelievers ignorant of faith in God is something we cannotprevent. For, according to Isaiah 8, 14 and Romans 9, 33, the Gospelis a "rock of offense. " This is the offense of the faith; it willpursue its course and we are not responsible. 

But for love's offense, offense caused by shortcomings in our worksand fruits of faith, the things we are commanded to let shine beforemen, that, seeing these, they may be allured to the faith--for offensein this respect we cannot disclaim responsibility. It is a sin wecertainly must avoid, that the heathen, the Jews, the weak and therulers of the world may never be able to say: "Behold the knavery andlicentiousness of these people! Surely their doctrine cannot be true. "Otherwise our evil name and fame and the obstacles we place beforeothers will extend to the innocent and holy Word God has given us toapprehend and to proclaim; it must bear our shame and in additionbecome unfruitful in the offended ones. Grievous is such a sin asthis. 

MARKS OF CHRISTIANS AS MINISTERS OF GOD. 

"But in everything commending ourselves, as ministers of God, in muchpatience. "

10. The apostle here portrays the Christian life in its outwardexpression. Not that it is possible for anyone thereby to become aChristian, or godly; but, being servants of God, or Christians andgodly people, we furnish in this manner, according to Paul's statementhere, the evidence thereof as by fruits and signs. 

Mark his phrase "ministers of God. " What a remarkable service for Godis 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, nohallucinations of a fictitious service of God; it is the true serviceof God, which subdues the body and mortifies the flesh. Not, indeed, as if fasting, watching and toiling are to be despised because they donot make just. Though we are not thereby justified, we mustnevertheless practice those things, instead of giving rein to theflesh and indulging our idleness. 

11. Paul also mentions sedition. Not that by our teaching or life weshould be guilty of sedition against others; rather, we should bequiet and obedient. See Romans 13. Christ says (Mt 22, 21), "Rendertherefore unto Cęsar the things that are Cęsar's. " Paul's meaning isthat when we become victims of sedition on the part of others weshould submit; just as we are not to inflict upon others privations, distresses, stripes or imprisonment, but rather to accept them attheir hands. So Paul heads the list with patience; which does notproduce sedition, but endures it. 

It is a consolation in these times when we are charged with raisingseditions, to reflect that it is the very nature and color of theChristian life that it be criticised as seditious when the fact is itpatiently bears sedition directed against itself. Thus was it withElijah, who was accused by King Ahab of troubling Israel and excitingturbulence. 1 Kings 18, 17-18. Then, when we are charged with guilt inthis respect, let us remember that not only did the apostles have tohear the same accusation, but even Christ himself, with all hisinnocence, was so accused. More than that, he was falsely reviled uponthe cross with a superscription charging sedition; in fact, he waseven put to death as a Jewish king guilty of opposition to Cęsar andof 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 howthey are instrumental in our service to God. God will not haveindolent, idle gluttons, nor sleepy and impatient servants. Mostadroitly does Paul score in particular our fine idle youths who drawinterest from their money, have an easy life, and imagine theirtonsures, their long robes and their howling in the churches excusethem from labor. All men should labor and earn their bread, accordingto Paul. 2 Thes 3, 12. By labor, our text teaches, we serve God; morethan 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 "azeal for God, but not according to knowledge"; that is, a zeal withoutreason, without understanding, without discretion. His message here, then, is: "We should conduct ourselves in Christian affairs withbecoming reason and moderation lest we give offense to the weak by apresumptuous use of Christian liberty. Rather we should, withdiscretion and understanding, adapt ourselves to that which promotesthe neighbor's welfare. Likewise, when we labor, fast, or when weregulate our sexual relations, we are to exercise reason, lest thebody should be injured by too much fasting, watching and toil, andalso by needless abstention from sexual intercourse. Let everyone takeheed to remain within bounds by using reason and discretion. Theapostle counsels the married (1 Cor 7, 5) not to defraud each othertoo long, lest they be tempted. In all such matters, he would imposeno measures and rules, no limits and laws, after the manner of thecouncils, the popes and the monks. He leaves it wholly to eachindividual's discretion to decide and to test for himself allquestions of time and quantity bearing upon the restraints of hisflesh. 

"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 twomeanings: First, the apostle may have reference to the Holy Spirit inperson, who is God. Second, he may have reference to the spirit ofindividuals, or their spiritual condition. "Holy Spirit" may beintended to stand for "spirituality, " Paul's meaning being: "Beware ofthe professedly spiritual, or of things glittering and purporting tobe spiritual; beware of them who make great boast of the Spirit andnevertheless betray only a false, unclean, unholy spirit, productiveof sects and discord. Abide ye in that true, holy spiritualityproceeding 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 ofpeace. " They, then, who continue in one faith, one mind anddisposition, give testimony by the reality and saintliness of theirspiritual life and by the presence of the Holy Spirit that they areservants 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 falseprophets, so he opposes unfeigned love to indolent Christians who intrue faith and unity of mind possess marks of true spirituality, butare 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 bespiritual has not the Word as source and gives honor to the Spirit atthe expense of the Word, the class under consideration profess tomagnify the Word; they would be master interpreters of the Scriptures, confident that their explanations are correct and superior. Incondemnation of this class, Peter says (1 Pet 4, 11), "If any manspeaketh, 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 nothis own. God's Word Paul here terms the "Word of truth"; that is, thetrue Word of God and not our own misconstrued, falsified word palmedoff as God's Word. In our idiom we would say "the real Word" where theHebrew 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 Godsupplieth. " And Paul elsewhere declares (Col 1, 29): "Whereunto Ilabor also, striving according to his working, which worketh in memightily"; and again (Rom 15, 18): "For I will not dare to speak ofany things save those which Christ wrought through me, for theobedience of the Gentiles. " Christians should have the assurance thatthey are the kingdom of God, and that in whatever they do, especiallyin undertakings of a spiritual character, which have the salvation ofsouls 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 (Mt5, 16): "Even so let your light shine before men, that they may seeyour good works and glorify your Father who is in heaven"--may glorifyhim as the worker, and not yourselves. Seductive spirits, however, come cavorting in their own power, throw the pictures out of thechurches and establish rules of their own, without caring whether itis done in the power of God. The consequence is that their work isneither permanent nor fruitful. 

THE ARMOR OF RIGHTEOUSNESS. 

"By the armor of righteousness. "

18. This armor Paul more fully describes in Ephesians and inThessalonians. Sufficient explanation of it has been given in thelesson for Advent. There is the "shield of faith, " the "helmet ofsalvation, " the shoes of "the preparation of the Gospel of peace, " andso 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 weaponsfor these. He would have them know themselves a spiritual people, spiritually warring against the spiritual enemies enumerated here andpointed out on the right hand and on the left. 

19. On the left hand he places dishonor and evil report, in that weappear to men as deceivers, unknown, in conflict with death, chastened, sorrowful, poor and needy. Scorn is hurled in our faces andthe reputation accorded us is that of deceivers. The Christian mustnot only be unknown, friendless and a stranger, but men will also beashamed of him--even his best friends--in consequence of the reproachand evil report under which he lies in the eyes of the great, thewealthy, the wise and the powerful of the world. 

He must be as one dying--continually expecting death by reason of thehatred and envy directed against him, and the various persecutions hesuffers. He must be beaten and scourged; must at times feel the weightof the enmity and envy wherewith the world inflicts torment. He islike the sorrowful, for so ill does he fare in the world, he hasreason to sorrow. He resembles the poor in that nothing is given himbut injuries; he possesses nothing, for if he has not been deprived ofall his possessions he daily expects that extremity. 

Lest he despair of his hope in God and grow faint, he must be armed onthe left hand against these enemies with a divine armor: with a firmfaith, with the comfort of the divine Word, with hope, so that he mayendure and exercise patience. Thereby he proves himself to be a trueservant of God, inasmuch as false teachers and hypocrites, with alltheir pompous worship, are incapable of these things. 

20. On the right he places honor and good report, inasmuch as we areafter all true, well known, alive, defiant of death, full of joy, rich, possessing all things. The Christian will have always a few tohonor 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 somewho receive and acknowledge him, who are not ashamed of him. Liferemains in spite of death oft faced, even in scourgings. He rejoiceswhen things with him are at the worst, for his heart remains joyful inGod, that joy finding expression in words, deeds and manner. Thoughpoor in the goods of the world, he does not die of hunger, and hemakes many spiritually rich through the Word. Even though he have nopossessions at all, he suffers no lack but has in hand all things; forall creatures must serve the believer. As Christ promised (Mk 9, 23), "All things are possible to him that believeth. " For himself, it istrue, he possesses nothing, and gladly he endures his need; but forhis neighbor's sake he can do all things, and all he has he is readyto place at the disposal of his neighbor whenever need requires. Theseblessings also give occasion for a powerful armor, for we must guardagainst pride and haughtiness. 

21. Thus the Christian is quite untrammeled. His eyes are fixed uponGod alone. Always choosing the safe middle path he steers clear ofdanger on the right and on the left. He permits not the evil tooverthrow him nor the good to exalt, but makes use of both to thehonor of God and the benefit of his neighbor. This, Paul instructs us, should be the manner of our life now while the season of gracecontinues; nor must we fail to heed this! This is the true service ofGod, 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 whatcharge we gave you through the Lord Jesus. 3 For this is the will ofGod, even your sanctification, that ye abstain from fornication; 4that each one of you know how to possess himself of his own vessel insanctification and honor, 5 not in the passion of lust, even as theGentiles who know not God; 6 that no man transgress, and wrong hisbrother in the matter: because the Lord is an avenger in all thesethings, as also we forewarned you and testified. 7 For God called usnot for uncleanness, but in sanctification. 

EXHORTATION TO HOLINESS. 

1. This lesson is easy of interpretation. It is a general and earnestadmonition on the part of Paul, enjoining us to an increasing degreeof perfection in the doctrine we have received. This admonition, thisexhortation, is one incumbent upon an evangelical teacher to give, forhe is urging us to observe a doctrine commanded of God. He says, "Forye know what charge [commandments] we gave you through the LordJesus. " Whatever Christians do, it should be willing service, notcompulsory; but when a command is given, it should be in the form ofexhortation or entreaty. Those who have received the Spirit are theyfrom whom obedience is due; but those not inclined to a willingperformance, we should leave to themselves. 

2. But mark you this: Paul places much value upon the gift bestowedupon 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 ismade to the whole world and publicly proclaimed, further exhortationis indispensable, and Paul is painstaking and diligent inadministering it. The trouble is, we are in danger of becomingindolent and negligent, forgetful and ungrateful--vices menacing andgreat, and which, alas, are altogether too frequent. 

Let us look back and note to what depths of darkness, of delusion andabomination, we had sunk when we knew not how we ought to walk, how toplease God. Alas, we have forgotten all about it; we have becomeindolent and ungrateful, and are dealt with accordingly. Well does theapostle 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 thegrace of God in vain, for he saith, At an acceptable time I hearkenedunto 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 andlikewise destructive of faith and charity. Paul would have every mankeep himself chaste and free from wrong against every man, pronouncingthe wrath of God on offenses of this character. 

4. It was a fact reflecting much credit and honor on the Thessaloniansin contrast to the Corinthians and the Galatians, that they continuedupright in doctrine and true in the knowledge of the faith, thoughperhaps deficient in the above-mentioned two self-evident features ofChristian life. While it is true that if sins of immorality are notrenounced God will punish, yet punishment in such cases is for themost part temporal, these sins being less pernicious than such grossoffenses as error in faith and doctrine. 

5. Paul, however, threatens such sins with the wrath of God, lestanyone become remiss and indolent, imagining the kingdom of Christ akingdom 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 ofChristian liberty and privilege, nor does God treat the offender withindulgence and impunity. No, indeed. In fact, he will more rigorouslypunish this sin among Christians than among heathen. Paul tells us (1Cor 11, 30) that many were sickly and many had succumbed to the sleepof death in consequence of eating and drinking unworthily. And Psalm89, 32 testifies, "Then will I visit their transgression with therod. "

6. True, they who sin through infirmity, who, conscious of theirtransgressions, suffer themselves to be reproved, repenting atonce--for these the kingdom of Christ has ready pity and forbearance, commending them to acceptance and toleration (Rom 15; Gal 6, 1; 1 Cor13, 7); but that such vices be regarded generally lawful andnormal--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 oflittle moment, treat them as if the wind blew them away and God ratherhad pleasure in them as trivial affairs. But this is not true. WhileGod really bears with the fallen sinner, he would have us perceive ourerrors and strive to mend our lives and to abound more and more inrighteousness. His grace is not intended to cloak our shame, norshould the licentious abuse the kingdom of Christ as a shield fortheir knavery. Paul commands (Gal 5, 13), "Use not your freedom for anoccasion to the flesh"; and Peter (1 Pet 2, 16), "As free, and notusing your freedom for a cloak of wickedness, but as bondservants ofGod. "

7. Paul, following the Hebrew way of speaking, has reference tochastity where he says "your sanctification. " He terms the body "holy"when it is chaste, chastity being, in God's sight, equivalent toholiness. "Holiness, " in the Old Testament, is a synonym for "purity. "Again, "holiness" and "purity" are regarded as the same thing in FirstCorinthians 7, 14: "Else were your children unclean; but now are theyholy. "

8. The nature of the holiness and purity whereof he speaks he makesplain himself in the words: "That ye abstain from fornication; thateach one of you know how to possess himself of his own vessel insanctification and honor. " The apostle does not here prohibitmatrimony, but licentiousness, and unchastity outside the marriagestate. He who is careful to keep his vessel--his body--chaste, whodoes not commit adultery and is not guilty of whoredom--this manpreserves his body in holiness and purity, and properly is calledchaste and holy. The same thought is borne out in the succeedingverse:

"Not in the passion of lust [in the lust of concupiscence], even asthe Gentiles. "

9. The Gentiles, who know not God, give themselves up to all manner ofuncleanness, or disgraceful vices, as Paul records in Romans 1, 29-31. Not that all gentiles are guilty in that respect. Paul is not sayingwhat all heathen do; he merely states that with the gentiles suchconduct is apparent, and quite to be expected from people "who knownot God. " Under such conditions, one allows the sin to passunreproved, as does Paul himself. Notwithstanding he censures them whoconsent to sin of this character when knowing better, and who do notrestrain 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 sinresisted; the offense must not be allowed to pass as with thegentiles. In the case of the latter the lust of concupiscence holdssway; no restraints are exercised and the reins are given to lust, sothat its nature and passion are given free expression, just as if thiswere a provision of nature, when the fact is it is a pest to behealed, a blemish to be removed. But there is none to heal anddeliver, so the gentiles decay and go to ruin through evil lust. "Lustof concupiscence" would be, with us, "evil lust. " The conclusion issimple:

"That no man transgress and wrong his brother in the matter. "

10. In other words, that no one take for himself what belongs toanother, or use the property of another for his own benefit, which maybe done by a variety of tricks. To "defraud in any matter" is to seekgain at the expense of a neighbor. On this latter subject much hasbeen written elsewhere, particularly in the little treatise onMerchants and Usury, showing the great extent to which extortion ispracticed and how charity is rarely observed. It is on this topic thatPaul 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 inlove, even as Christ also loved you, and gave himself up for us, anoffering and a sacrifice to God for an odor of a sweet smell. 3 Butfornication, and all uncleanness, or covetousness, let it not even benamed among you, as becometh saints; 4 nor filthiness, nor foolishtalking, or jesting, which are not befitting: but rather giving ofthanks. 5 For this ye know of a surety, that no fornicator, norunclean person, nor covetous man, who is an idolater, hath anyinheritance in the kingdom of Christ and God. 6 Let no man deceive youwith empty words: for because of these things cometh the wrath of Godupon the sons of disobedience. 7 Be not ye therefore partakers withthem; 8 for ye were once darkness, but are now light in the Lord: walkas children of light 9 (for the fruit of the light is in all goodnessand righteousness and truth). 

EXHORTATION TO BE IMITATORS OF GOD. 

1. This is a letter of admonition, instructing Christians, accordingto the plan underlying Paul's epistles, not to become sluggish andcareless, but by their deeds to evince their faith, and honor andproclaim the Word he has taught them; for the sake of the gentiles andunbelievers, that these may not take offense at the doctrine ofChrist. 

2. To begin with, having shown that we were made children of Godthrough Christ, he admonishes us to be followers, or imitators, of theFather, as beloved children. He employs the most endearing ofterms--"beloved children"--to persuade us by the Father's love to loveeven as we are loved. But what manner of love has God manifestedtoward us? It was not simply that love manifest in the fact that hegives temporal support to us unworthy beings in common with all thewicked on earth; that he permits his sun to rise on the just and onthe unjust and sends rain on the grateful and on the ungrateful, asChrist mentions (Mt 5, 45) in connection with his command to beperfect even as our Father in heaven is perfect. Not only thus did Godlove us, but in a special way: he has given his Son for us. Inaddition to showering upon us both temporal and eternal blessings hehas 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 werenothing but sinners, unworthy creatures, enemies and servants of thedevil. More than this would be beyond even his grace and power. 

He who despises such glow of love, which fills all heaven and earthand is beyond all power to comprehend it; who does not permit thislove to kindle and incite in him love for his neighbor whether enemyor friend--such a one is not likely ever to become godly or loving bysuch measures as laws or commandments, instruction, constraint orcompulsion. 

3. "Walk in love, " counsels the apostle. He would have our externallife all love. But not the world's love is to be our pattern, whichseeks only its own advantage, and loves only so long as it is thegainer thereby; we must love even as Christ loved, who sought neitherpleasure nor gain from us but gave himself for us, not to mention theother blessings he bestows daily--gave himself as a sacrifice andoffering to reconcile God unto ourselves, so that he should be our Godand we his children. 

Thus likewise should we give, thus should we lend, or even surrenderour goods, no matter whether friends claim them or enemies. Nor are weto stop there; we must be ready to give our lives for both friends andenemies, and must be occupied with no other thought than how we canserve others, and how both our life and property can be made tominister to them in this life, and this because we know that Christ isours 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 thetemporal sacrifices are described as being "a sweet-smelling savor"unto God: that is, they were acceptable and well-pleasing to him; butnot, as the Jews imagined, because of the value of the work or of thesacrifices in themselves. For such thoughts they were chastised by theprophets often enough. They were acceptable on the ground of the truesacrifice which they foreshadowed and encircled. Paul's thought isthis: The sacrifices of the Old Testament have passed. Now allsacrifices are powerless but that of Christ himself; he is thesweet-smelling savor. This sacrifice is pleasing to God. He gladlyaccepts it and would have us be confident it is an acceptable offeringin our stead. Moreover, there is no other sacrifice the ChristianChurch can offer for us. The once-offered Christ alone avails. Although, following his example, we present our bodies a sacrifice, astaught in Romans 12, 1, yet we do not do so in behalf of ourselves orothers; that is the function of the one sacrifice alone--Christ. Therefore, all sacrifices offered in the mistaken notion that theyavail for us, or even secure forgiveness of sin, are wicked andunsavory. But more of this elsewhere. 

SINS NOT TO BE NAMED AMONG CHRISTIANS. 

"But fornication, and all uncleanness, or covetousness, let it noteven be named among you, as becometh saints. "

5. In naming uncleanness in addition to fornication, the reference isto all sensual affections in distinction from wedded love. They aretoo unsavory for him to mention by name, though in Romans 1, 24 hefinds it expedient to speak of them without disguise. However, alsowedded love must be characterized by moderation among Christians. While there is a conjugal duty to be required by necessity, it is forthe very purpose of avoiding unchastity and uncleanness. The ideal andperfect condition, it is true, would be cohabitation with a sole viewto procreation; however, that is too high for attainment by all. 

6. Paul declares that the sin he indicates should not be named of theEphesians. Unquestionably, among Christians there will always be someinfirm one to fall; but we must labor diligently, correcting, amendingand 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 amongthemselves; their conduct is not different from our own. " Anoccasional fall among Christians must be borne with so long as rightprevails in general, and such things are neither tolerated nor taught, but reproved and amended. Paul gives the counsel (Gal 6, 1) that thebrethren restore the fallen in a spirit of meekness; and he blames theCorinthians for not reproving them who sin. 1 Cor 5, 2. A sin, oncepunished, is as if the sin did not exist; it is no longer a matter ofreproach. 

7. Likewise with covetousness: we are to understand that it is not tobe named of Christians. That is, should one be covetous, should onedefraud another or contend with him about temporal advantage, asevidently was true of the Corinthians (1 Cor 6, 1), the offense mustnot be suffered to go unreproved and uncorrected. The Gospel must becarefully upheld and preserved among the multitude, "that ourministration be not blamed. " 2 Cor 6, 3. 

I make this point for the sake of those who, so soon as they observethat all Christians are not perfectly holy, but will occasionallystumble and fall, imagine there is no such thing as a Christian andthe Gospel is impotent and fruitless. Just as if to be a Christianmeant the mountain already climbed and complete, triumphant victoryover sin! The fact is, it is rather a contest, a battle. Whereverthere is a contest, or a battle, some of the combatants will flee, some will be wounded, some will fall and some even be slain. Forwarfare is not unaccompanied by disaster if it be real warfare. 

8. The writer of the epistle goes on to assign the reason why it doesnot sound well to hear such things concerning Christians--because theyare saints and it behooves saints to be chaste and moderate, and topractice and teach these virtues. Note, he calls Christians "saints, "notwithstanding that in this life they are clothed with sinful fleshand blood. Doubtless the term is not applied in consequence of theirgood works, but because of the holy blood of Christ. For Paul says (1Cor 6, 11): "But ye were washed, but ye were sanctified, but ye werejustified in the name of the Lord Jesus Christ, and in the Spirit ofour God. " Being holy, we should manifest our holiness by our deeds. Though we are still weak, yet we ought duly to strive to become chasteand free from covetousness, to the glory and honor of God and theedifying of unbelievers. 

"Nor filthiness, nor foolish talking, or jesting, which are notbefitting. "

9. "Filthiness"--scandalous talk--is unchaste language suggestive offornication, uncleanness and carnal sins. It is common in taverns andgenerally found as accompaniment of gluttony, drunkenness andgambling. Especially were the Greeks frivolous and adepts in thisrespect, as their poets and other writers attest. What Paul refers toin particular is the lewd conversation uttered in public without fearand self-restraint. This will excite wicked thoughts and give rise toserious offenses, especially with the young. As he states elsewhere (1Cor 15, 33), "Evil companionships [communications] corrupt goodmorals. " Should there be any Christians forgetful enough to sotransgress, the offense must be reproved; otherwise it will becomegeneral and give the congregation an ill repute, as if Christianstaught and tolerated it the same as the heathen. 

FOOLISH TALKING AND JESTING. 

10. By "foolish talking" is indicated the fables and tales and otherlore in which the Greeks particularly abound--a people who possess aspecial faculty for fiction of this sort. Similar are the talescommonly related by our women and maidens while spinning at thedistaff, also those which knaves are fond of relating. Here belongalso worldly songs which either relate lewd matters or turn uponslippery, frivolous themes. Such are "The Priest of Kalenburg, ""Dietrich of Berne" and innumerable others. 

11. Particularly unchristian is every kind of such buffoonery in thechurch when men are gathered to hear and learn the Word of God. Butthe practice is common where many come together. Even where at firstthings of a serious nature are discussed, men soon pass to frivolous, wanton, foolish talk, resulting in a waste of time and the neglect ofbetter things. For instance, on the festival of Easter, foolish, ridiculous stories have been introduced into the sermon to arouse thedrowsy. And at the Christmas services, the absurd pantomime of rockinga babe, and silly declamations in rhyme, have found vogue. Similarlythe festivals commemorating the three holy kings, the passion ofChrist, Dorothy and other saints were characterized. 

12. In this category should also be classed the legends of the saintsand the confused mass of lies concerning miracles, pilgrimages, masses, worship of saints, indulgencies, and so on, which oncedominated the pulpit. Yet these falsehoods are too gross to be calledmerely foolish. They are not just frivolous lies merely destructive ofgood morals, such as Paul refers to here, but they completelyoverthrow faith and the Word of God, making sainthood impossible. Suchkind of jesting is altogether too serious. Those, however, who haveseen into them treat them as lies of the same frivolous and abominablecharacter as the fables or old women's tales mentioned by Paul 1 Tim4, 7. But while the latter are mere human tales which nobody believes, which no one will place reliance on, serving as mere occasion ofmerriment, without becoming a source of general moral corruption, anobstacle to improvement and a cause of cold, indolent Christianity, the falsehoods of the pulpit are diabolical tales held as truth in allseriousness, but a comedy for the devil and his angels. 

13. "Jesting" has reference to those conversational expedients whichpander to gaiety in the form of scandal; they are called among usbanter and badinage. Laughter, mirth and gaiety is their purpose, andwe meet with them generally in society and high life. Among theheathen, jesting was counted a virtue, and therefore received thetitle "eutrapelia" by Aristotle. But Paul calls it a vice amongChristians, who certainly may find conversational expedients of adifferent kind, such as will inspire a cheerful and joyous spirit inChrist. True, Christians are not all so pure but that some may err inthis matter; but the Christian Church does not command jesting, norsuffer any member to abandon himself to the practice. It reproves andprohibits it, particularly in religious assemblies, and in teachingand preaching. For Christ says (Mt 12, 36) that at the last day menmust give account of every idle, unprofitable word they have spoken. Christians should be a very firm, though courteous, people. Courtesyshould 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 unprofitablelanguage of whatever name. I would call those words unprofitable whichserve not to further the faith nor to supply the wants of the body andpreserve it. We have enough else to talk about during this shortlifetime, if we desire to speak, enough that is profitable andpleasant, if we talk only of Christ, of love and of other essentialthings. The apostle mentions the giving of thanks. It should be ourdaily and constant employment to praise and thank God, privately andpublicly, for the great and inexpressible treasures he has given us inChrist. 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 suggestiveconversation among Christians, what would he say of the shamefulbackbiting which is heard whenever people meet, though but twoindividuals? Yes, what would be his judgment of those who in publicpreaching 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 thekingdom of Christ and God. "

15. Hereby he declares in dry words that the man who does not exhibitthe fruits of faith is a heathen under the name of a Christian. Hereis absolute condemnation in a word. The whoremonger is a denier of thefaith; the unclean person is a denier of the faith; the covetousindividual is a denier of the faith: all are rebellious, perjured andfaithless toward God. Paul tells Timothy (1 Tim 5, 8): "But if anyprovideth not for his own, and specially his own household, he hathdenied the faith, and is worse than an unbeliever. " How could he utteranything more severe, more terrifying?

He begins, "For this ye know. " In other words: Doubt not; do not findvain comfort in the thought that this is a jest or an aspersion. AChristian name, and association with Christians, will count fornothing. It will profit you as little as it profits the Jews to beAbraham'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 firstargument will not draw us, then may the terrible threat of hell fireprove a sufficient incentive. In other words, if men follow not God, walking in love and showing their faith by their deeds, let them knowthey are not God's children, not heirs in his kingdom, and thereforeare unquestionably heirs of the evil one in hell. He who is unmoved bythe threats of hell fire must truly be a stick or a stone; indeed, hemust have a heart like an anvil, as Job says. 

17. The writer of the epistle passes unusually severe sentence uponthe covetous man, for he calls him an idolater, or a worshiper of afalse God. Plainly, Paul entertained special enmity against thecovetous, for in Colossians 3, 5 he defines this sin in a similarmanner. His reasoning, I judge, is this: All other sinners turn to usewhat they have and make it subservient to their lusts. Fornicators andthe unclean make their bodies serve their pleasure. The haughty employproperty, art, reputation and men to secure honor to themselves. Theunhappy idolater alone is servant to his possessions; his sin is tosave, guard and preserve property. He dare not make use of it eitherfor himself or for others, but worships it as his god. Rather thantouch his money, he would suffer both the kingdom of God and of theworld to perish. He will not give a farthing to the support of apreacher or a schoolmaster for the sake of advancing God's kingdom. Because he places his confidence, his trust, in his money rather thanin the living God, whose promises concerning ample support areabundant, his real God is his money, and to call him an idolater isentirely just. And, in addition, he must renounce heaven! A shamefulvice, 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 itwere but a trivial sin. And some have been even such vulgar teachersas to consider no unchastity evil except adultery, and to accept it asa normal function, like eating and drinking. The Greek philosophersand poets were of this class. And Terence says, "It is neither a sinnor a shame for a youth to commit fornication. " To obey such doctrinewould be to know nothing of God and to live in the lust ofconcupiscence, like the gentiles who know not God, of whom we heard inthe preceding lesson. All arguments of this character are vain words;they may fascinate the reason after a fashion; yet they are vain andfutile, unable to profit their authors. 

Covetousness likewise has much false show and glitter. When onedefrauds another or seeks his own advantage to the injury of others, his act is not at all called sin, but cleverness, economy andsagacity, though meanwhile the poor must suffer want and even die ofhunger. Such arguments are merely the specious and blind utterances ofheathen, contrary to Christian love. 

19. But we have additional light upon this subject, showing thatbecause of such practices the wrath of God comes upon the unbelieving. In First Corinthians 10, 18 are cited numerous examples of punishmentfor the sin of fornication. See also Num 25. Again, because ofwantonness, covetousness and unchastity, the entire world wasdestroyed by the flood. This is a severe utterance but true andindubitable. 

"For because of these things cometh the wrath of God upon the sons ofdisobedience. "

"Sons of disobedience"--in other words, they who have fallen from thefaith. 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 aninfidel; he is an apostate Christian, or an apostate from the faith. Therefore comes the wrath of God upon such, even here on earth. Thisis why we Germans must suffer so much famine, pestilence, war andbloodshed to come upon us. 

20. Among these idle chatterers and misleading teachers the sluggardsand drones should beware of being classified, who, with better lightthan the heathen, know full well that covetousness and unchastity aresin. While they teach nothing to controvert this, they notwithstandingtrust for salvation in a faith barren of works, on the ground thatworks cannot effect salvation. They know full well that a faith barrenof works is nothing, is a false faith; that fruit and good works mustfollow a genuine faith of necessity. Nevertheless they go on in carnalsecurity, without fear of the wrath and judgment of God, who wants theold 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 thosewho, like the heathen, teach and maintain by specious arguments thatunchastity is no sin; nevertheless there is reason to apprehend thatthe reward of the heathen will be meted out to them likewise; for theylive like the heathen, being strangers to both chastity and kindness. And our apprehension is so much more justified because they have abetter knowledge of the wrong they commit. This is Paul's standpointwhen he asks (Rom 2, 3): "And reckonest thou this, O man, who judgestthem that practice such things, and doest the same, that thou shaltescape the judgment of God?" "After thy hardness and impenitentheart, " 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 ourlives suffice us to have wrought the will of the gentiles, and nolonger be partakers with them, but live the rest of our time to thewill of God. While we were gentiles we knew not that all those thingswere sin, because of the darkness of unbelief, which prevented ourknowing God. But now we have become a light in the Lord. That is, wehave been so amply enlightened through Christ that we not only knowGod and what he desires, and understand what sin and wrong are, but weare also able to light others, to teach them what we know. Paulcommends the Philippians for being a light in the world, among an eviland untoward generation. Phil 2, 15. And, similarly, when we weregentiles we not only were darkened, not only were ignorant and wentastray, but we were darkness itself, leading others into the samecondition by our words and deeds. We have reason, then, to be thankfulunto him who has called us out of darkness into his marvelous light (1Pet 2, 9), and to "walk as children of light. "

"For the fruit of the light [Spirit] is in all goodness andrighteousness and truth. "

22. Since Paul is speaking of light, it would have been more to thepoint had he said "fruit of the light, " in accordance with the Latinversion, than "fruit of the Spirit, " the Greek rendering. And whoknows but it may, in the Greek, have been altered to harmonize withGalatians 5, 22, where Paul speaks of the "fruit of the Spirit"? Itmatters little, however; evidently "Spirit" and "light" are synonymousin this place. 

"Goodness" is the fruit of light, or of the Spirit, as opposed tocovetousness. The Christian is to be good; that is, useful, gladlyworking his neighbor's good. "Righteousness, " as fruit of the Spiritamong men--for the Spirit also is righteous before God--is opposed tocovetousness. The Christian must not take another's possessions byforce, trickery or fraud, but must give to each his due, his own, evento the heathen authorities. See Rom 13, 1. "Truth" is the fruit of theSpirit as opposed to hypocrisy and lies. A Christian is not only to betruthful in word, but honest in life. He should not bear the namewithout the works; he cannot be a Christian and yet live a heathenishlife, 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 thelaw? 22 For it is written, that Abraham had two sons, one by thehandmaid, and one by the freewomen. 23 Howbeit the son by the handmaidis born after the flesh; but the son by the freewoman is born throughpromise. 24 Which things contain an allegory: for these women are twocovenants; one from mount Sinai, bearing children unto bondage, whichis Hagar. 25 Now this Hagar is mount Sinai in Arabia, and answereth tothe Jerusalem that now is: for she is in bondage with her children. 26But the Jerusalem that is above is free, which is our mother. 27 Forit 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 asthen he that was born after the flesh persecuted him that was bornafter the Spirit, so also it is now. 30 Howbeit what saith thescripture? Cast out the handmaid and her son; for the son of thehandmaid shall not inherit with the son of the freewoman. 31Wherefore, brethren, we are not children of a handmaid, but of thefreewoman. 

THE CHILDREN OF PROMISE. 

This lesson is amply expounded in my commentary on the Epistle to theGalatians. It is unnecessary to repeat the exposition here, for it maybe found and read there. He who desires further information on thesubject may read the postils on the epistle lesson for the Sundayafter Christmas and that for New Year's Day. There he will find allinformation. Thus will be obviated the necessity of repeating thediscourse 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 ofgoats and calves, but through his own blood, entered in once for allinto the holy place, having obtained eternal redemption. 13 For if theblood of goats and bulls, and the ashes of a heifer sprinkling themthat have been defiled, sanctify unto the cleanness of the flesh: 14how much more shall the blood of Christ, who through the eternalSpirit offered himself without blemish unto God, cleanse yourconscience from dead works to serve the living God? 15 And for thiscause he is the mediator of a new covenant, that a death having takenplace for the redemption of the transgressions that were under thefirst covenant, they that have been called may receive the promise ofthe eternal inheritance. 

CHRIST OUR GREAT HIGH PRIEST. 

1. An understanding of practically all of the Epistle to the Hebrewsis necessary before we can hope to make this text clear to ourselves. Briefly, the epistle treats of a two-fold priesthood. The formerpriesthood was a material one, with material adornment, tabernacle, sacrifices and with pardon couched in ritual; material were all itsappointments. The new order is a spiritual priesthood, with spiritualadornments, spiritual tabernacle and sacrifices--spiritual in all thatpertains to it. Christ, in the exercise of his priestly office, in thesacrifice on the cross, was not adorned with silk and gold andprecious stones, but with divine love, wisdom, patience, obedience andall virtues. His adornment was apparent to none but God and possessorsof the Spirit, for it was spiritual. 

2. Christ sacrificed not goats nor calves nor birds; not bread; notblood nor flesh, as did Aaron and his posterity: he offered his ownbody and blood, and the manner of the sacrifice was spiritual; for ittook place through the Holy Spirit, as here stated. Though the bodyand blood of Christ were visible the same as any other materialobject, 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 thehands of Aaron. Then the goat or calf, the flesh and blood, werematerial sacrifices visibly offered, and recognized as sacrifices. ButChrist offered himself in the heart before God. His sacrifice wasperceptible to no mortal. Therefore, his bodily flesh and bloodbecomes a spiritual sacrifice. Similarly, we Christians, the posterityof Christ our Aaron, offer up our own bodies. Rom 12, 1. And ouroffering is likewise a spiritual sacrifice, or, as Paul has it, a"reasonable service"; for we make it in spirit, and it is beheld ofGod alone. 

3. Again, in the new order, the tabernacle or house is spiritual; forit is heaven, or the presence of God. Christ hung upon a cross; he wasnot offered in a temple. He was offered before the eyes of God, andthere he still abides. The cross is an altar in a spiritual sense. Thematerial cross was indeed visible, but none knew it as Christ's altar. Again, his prayer, his sprinkled blood, his burnt incense, were allspiritual, 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 likewisespiritual. In the Old Covenant, the priest with his sacrifices andsprinklings of blood effected merely as it were an externalabsolution, or pardon, corresponding to the childhood stage of thepeople. The recipient was permitted to move publicly among the people;he was externally holy and as one restored from excommunication. Hewho failed to obtain absolution from the priest was unholy, beingdenied 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 beforeGod. Something beyond that was necessary to secure true forgiveness. It was the same principle which governs church discipline today. Hewho has received no more than the remission, or absolution, of theecclesiastical judge will surely remain forever out of heaven. On theother hand, he who is in the ban of the Church is hellward bound onlywhen the sentence is confirmed at a higher tribunal. I can make nobetter comparison than to say that it was the same in the old Jewishpriesthood as now in the Papal priesthood, which, with its loosing andbinding, can prohibit or permit only external communion amongChristians. It is true, God required such measures in the time of theJewish dispensation, that he might restrain by fear; just as now hesanctions church discipline when rightly employed, in order to punishand restrain the evil-doer, though it has no power in itself to raisepeople 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 thatit be true of us--whether we be outwardly excommunicated, or holy, ornot. Christ's blood has obtained for us pardon forever acceptable withGod. God will forgive our sins for the sake of that blood so long asits power shall last and its intercession for grace in our behalf, which is forever. Therefore, we are forever holy and blessed beforeGod. This is the substance of the text. Now that we shall find it easyto 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, wasof a material nature, and they obtained for the people a merely formalremission of sins, performing their office in a perishable temple, ortabernacle. It was evident to men that their absolution andsanctification before the congregation was a temporal blessingconfined to the present. But when Christ came upon the cross no onebeheld him as he went before God in the Holy Spirit, adorned withevery grace and virtue, a true High Priest. The blessings wrought byhim are not temporal--a merely formal pardon--but the "blessings tocome"; namely, blessings which are spiritual and eternal. Paul speaksof them as blessings to come, not that we are to await the life tocome before we can have forgiveness and all the blessings of divinegrace, but because now we possess them only in faith. They are as yethidden, to be revealed in the future life. Again, the blessings wehave in Christ were, from the standpoint of the Old Testamentpriesthood, 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 oursin faith, to be revealed hereafter. It is not made with hands, likethe Jewish tabernacle; in other words, not of "this building. " The oldtabernacle, like all buildings of its nature, necessarily was made ofwood and other temporal materials created by God. God says in Isaiah66, 1-2: "What manner of house will ye build unto me?. .. For all thesethings hath my hand made, and so all these things came to be. " Butthat greater tabernacle has not yet form; it is not yet finished. Godis 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 ownblood, entered in once for all into the holy place, having obtainedeternal redemption. "

9. According to Leviticus 16, the high priest must once a year enterinto the holy place with the blood of rams and other offerings, andwith these make formal reconciliation for the people. This ceremonytypified that Christ, the true Priest, should once die for us, toobtain for us the true atonement. But the former sacrifice, having tobe repeated every year, was but a temporary and imperfect atonement;it did not eternally suffice, as does the atonement of Christ. Forthough we fall and sin repeatedly, we have confidence that the bloodof Christ does not fall, or sin; it remains steadfast before God, andthe expiation is perpetual and eternal. Under its sway grace isperpetually renewed, without work or merit on our part, provided we donot 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 redheifer, read Numbers 19; and concerning the blood of bulls and goats, Leviticus 16, 14-15. According to Paul, these were formal and temporalpurifications, as I stated above. But Christ, in God's sight, purifiesthe conscience of dead works; that is, of sins meriting death, and ofworks 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 transgressionsremained, burdening the conscience. It--the old law--did not benefitthe soul at all, inasmuch as God did not institute it to purify andsafeguard the conscience, nor to bestow the Spirit. It existed merelyfor the purpose of outward discipline, restraint and correction. SoPaul teaches that under the Old Testament dispensation man'stransgressions remained, but now Christ is our Mediator through hisblood; 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 doctrinetaught that Christ is he whom we should know as the Priest and Bishopof our souls; that no sin is forgiven, nor the Holy Spirit given, byreason of works or merit on our part, but alone through the blood ofChrist, and that to those for whom God has ordained it. This matterhas 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 withGod a thing to be grasped, 7 but emptied himself, taking the form of aservant, being made in the likeness of men; 8 and being found infashion as a man, he humbled himself, becoming obedient even untodeath, yea, the death of the cross. 9 Wherefore also God highlyexalted him, and gave unto him the name which is above every name; 10that in the name of Jesus every knee should bow, of things in heavenand things on earth and things under the earth, 11 and that everytongue should confess that Jesus Christ is Lord, to the glory of Godthe Father. 

CHRIST AN EXAMPLE OF LOVE. 

1. Here Paul again presents to us as a powerful example of thecelestial and eternal fire, the love of Christ, for the purpose ofpersuading us to exercise a loving concern for one another. Theapostle employs fine words and precious admonitions, having perceivedthe indolence and negligence displayed by Christians in this matter ofloving. For this the flesh is responsible. The flesh continuallyresists the willing spirit, seeking its own interest and causing sectsand factions. Although a sermon on this same text went forth in myname a few years ago, entitled "The Twofold Righteousness, " the textwas 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 allfullness of comfort for time and eternity: therefore nothing shouldappeal to your thought, your judgment, your pleasure, but that whichwas in the mind of Christ concerning you as the source of yourwelfare. For his motive throughout was not his own advantage;everything he did was done for your sake and in your interest. Let mentherefore, in accord with his example, work every good thing for oneanother's benefit. 

"Who, existing in the form of God, counted not the being on anequality with God a thing to be grasped, but emptied himself, takingthe form of a servant. "

["Who, being in the form of God, thought it not robbery to be equalwith God; but made himself of no reputation, and took upon him theform of a servant. "]

3. If Christ, who was true God by nature, has humbled himself tobecome servant of all, how much more should such action befit us whoare of no worth, and are by nature children of sin, death and thedevil! Were we similarly to humble ourselves, and even to go beyondChrist in humility--a thing, however, impossible--we should do nothingextraordinary. Our humility would still reek of sin in comparison withhis. Suppose Christ to humble himself in the least degree--but ahair's breadth, so to speak--below the most exalted angels; andsuppose we were to humble ourselves to a position a thousand timesmore abased than that of the devils in hell; yet our humility wouldnot compare in the least with that of Christ. For he is an infiniteblessing--God himself--and we are but miserable creatures whoseexistence and life are not for one moment secure. 

4. What terrible judgment must come upon those who fail to imitate theineffable example of Christ; who do not humble themselves below theirneighbors and serve them, but rather exalt themselves above them!Indeed, the example of Christ may well terrify the exalted, and thosehigh in authority; and still more the self-exalted. Who would notshrink from occupying the uppermost seat and from lording it overothers when he sees the Son of God humble and eliminate himself?

5. The phrase "form of God" does not receive the same interpretationfrom all. Some understand Paul to refer to the divine essence andnature in Christ; meaning that Christ, though true God, humbledhimself. While Christ is indeed true God, Paul is not speaking here ofhis divine essence, which is concealed. The word he uses--"morphe, " or"forma"--he employs again where he tells of Christ taking upon himselfthe form of a servant. "Form of a servant" certainly cannot signify"essence of a real servant"--possessing by nature the qualities of aservant. For Christ is not our servant by nature; he has become ourservant from good will and favor toward us. For the same reason"divine form" cannot properly mean "divine essence"; for divineessence is not visible, while the divine form was truly seen. Verywell; then let us use the vernacular, and thus make the apostle'smeaning clear. 

6. "Form of God, " then, means the assumption of a divine attitude andbearing, or the manifestation of divinity in port and presence; andthis not privately, but before others, who witness such form andbearing. To speak in the clearest possible manner: Divine bearing andattitude are in evidence when one manifests in word and deed thatwhich pertains peculiarly to God and suggests divinity. Accordingly, "the form of a servant" implies the assumption of the attitude andbearing of a servant in relation to others. It might be better torender "Morphe tu dulu, " by "the bearing of a servant, " that means, manners of such character that whoever sees the person must take himfor a servant. This should make it clear that the passage in questiondoes not refer to the manifestation of divinity or servility as such, but to the characteristics and the expression of the same. For, aspreviously stated, the essence is concealed, but its manifestation ispublic. The essence implies a condition, while its expression impliesaction. 

7. As regards these forms, or manifestations, a threefold aspect issuggested by the words of Paul. The essence may exist without themanifestation; there may be a manifestation without the correspondingessence; and finally, we may find the essence together with its propermanifestation. For instance, when God conceals himself and gives noindication of his presence, there is divinity, albeit not manifest. This is the case when he is grieved and withdraws his grace. On theother hand, when he discloses his grace, there is both the essence andits manifestation. But the third aspect is inconceivable for God, namely, a manifestation of divinity without the essence. This israther a trick of the devil and his servants, who usurp the place ofGod and act as God, though they are anything but divine. Anillustration of this we find in Ezekiel 28, 2, where the king of Tyreis recorded as representing his heart, which was certainly decidedlyhuman, as that of a god. 

8. Similarly, the form, or bearing, of a servant may be consideredfrom a threefold aspect. One may be a servant and not deport himselfas 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 thatdelicately bringeth up his servant from a child shall have him becomea son at the last. " Such are all the children of Adam. We who arerightly God's servants would be God himself. This is what the deviltaught Eve when he said, "Ye shall be as God. " Gen 3, 5. Again, onemay be a servant and conduct himself as one, as all just and faithfulservants behave before the world; and as all true Christians conductthemselves 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 withmen; 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 Iam, " 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. Histhought is: Christ was in the form of God; that is, both the essenceand the bearing of Deity were his. He did not assume the divine formas he did that of a servant. He was, I repeat it; he was in the formof God. The little word "was" expresses that divinity was his both inessence and form. The meaning is: Many assume and display anappearance of divinity, but are not themselves actually divine; thedevil, for instance, and Antichrist and Adam's children. This issacrilege--the assumption of divinity by an act of robbery. See Rom 2, 22. Though the offender does not look upon such conduct as robbery, itis none the less robbing divine honor, and is so regarded by God andangels and saints, and even by his own conscience. But Christ, who hadnot come by divinity through arrogating it to himself, but was divineby nature according to his very essence, did not deem his divinity athing he had grasped; nor could he, knowing divinity to be his verybirthright, and holding it as his own natural possession frometernity. 

10. So Paul's words commend Christ's essential divinity and his lovetoward us, and at the same time correct all who falsely assume adivine 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 thedivinity they do not possess; and they must admit their action to berobbery, for conscience testifies, indeed must testify, that they arenot God. Though they may despise the testimony of conscience and failto heed it, yet the testimony stands, steadfastly maintaining the actas not right--as a malicious robbery. 

But the one man, Christ, who did not assume the divine form but was init by right and had a claim upon it from eternity; who did not andcould not hold it robbery to be equal with God; this man humbledhimself, taking upon him the form of a servant--not his rightfulform--that he by the power of his winning example, might induce themto assume the bearing of servants who possessed the form and characterof servants, but who, refusing to own them, appropriated theappearance of divinity upon which they had no claim, since the essenceof divinity was forever beyond them. 

11. That some fail to understand readily this great text, is due tothe fact that they do not accept Paul's words as spoken, butsubstitute their own ideas of what he should have said, namely: Christwas 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 asif Christ had merely borne himself as God, unless particular regard begiven to the words "existing in, " which Paul contrasts with the phrase"took upon him. " Christ took upon himself the form of a servant, it istrue, but in that form was no real servant. Just so, while dispensingwith a divine appearance, behind the appearance chosen was God. And welikewise take upon ourselves the divine form, but in the form we arenot divine; and we spurn the form of servants, though that is what weare irrespective of appearance. Christ disrobes himself of the divineform wherein he existed, to assume that of a servant, which did notexpress his essential character; but we lay aside the servant form ofour real being and take upon ourselves, or arrogate to ourselves, theform 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 notrobbery to be equal with God. " Now, at first sight these words do notseem to refer solely to Christ, since even the devil and his own, whocontinually aspire to equality with God, do not think their actionrobbery in spite of the testimony of their conscience to the contrary. But with Paul the little word "think, " or "regard, " possesses apowerful significance, having the force of "perfect assurance. "Similarly he says (Rom 3, 28), "We reckon therefore that a man isjustified 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 thewicked cannot boast it no robbery when they dare take upon themselvesthe form of God; for they know, they are satisfied in themselves, thatthey are not God. Christ, however, did not, nor could he, thinkhimself not equal to God; in other words, he was confident of hisequality with God, and knew he had not stolen the honor. 

Paul's words are chosen, not as an apology for Christ, but as a severerebuke for those who arrogate to themselves the form of God againstthe protest of conscience that it is not their own but stolen. Theapostle would show how infinitely Christ differs from them, and thatthe divine form they would take by theft is Christ's by right. 

13. Paul does not use this expression, however, when he refers toChrist's assumption of the servant form which is his, not by nature, but by assumption. The words produce the impression that Christ tookby force something not his own. Paul should be expected to say: "Heheld it not robbery to assume the form of a servant. " Why should herather have chosen that form of expression in the first instance, since Christ did not assume the divine form, but possessed it as hisvery 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 notand cannot assume anything, but only gives, giving even himself. Hencethere is no warrant here to speak of robbery or of a disposition tolook upon the matter in this light. 

On the other hand, assumption of the divine form necessarily involvestaking, and altogether precludes giving. Hence there is warrant tospeak of robbery in this connection, and of men who so view it. Butthis charge cannot be brought against Christ. He does not renderhimself guilty of robbery, nor does he so view his relation, as allothers must do. Divinity is his by right, and so is its appropriateform a birthright. 

14. Thus, it seems to me, this text very clearly teaches that to havedivine 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 themiraculous signs and life-giving words, as the Gospels contend. Hedoes not rank with the saints who lack the divine essence; he has, inaddition to divine form, the divine essence and nature. On the otherhand, the servant, or servile, form implies acting toward others, inword and deed, like a servant. Thus Christ did when he served thedisciples and gave himself for us. But he served not as the saints, who are servants by nature. Service was, with him, something assumedfor our benefit and as an example for us to follow, teaching us to actin like manner toward others, to disrobe ourselves of the appearanceof divinity as he did, as we shall see. 

15. Unquestionably, then, Paul proclaims Christ true God. Had he beenmere man, what would have been the occasion for saying that he becamelike a man and was found in the fashion of other men? and that heassumed the form of a servant though he was in form divine? Wherewould be the sense in my saying to you, "You are like a man, are madein the fashion of a man, and take upon yourself the form of aservant"? You would think I was mocking you, and might appropriatelyreply: "I am glad you regard me as a man; I was wondering if I were anox or a wolf. Are you mad or foolish?" Would not that be the naturalrejoinder to such a foolish statement? Now, Paul not being foolish, nor being guilty of foolish speech, there truly must have beensomething exalted and divine about Christ. For when the apostledeclares that he was made like unto other men, though the fact of hisbeing human is undisputed, he simply means that the man Christ wasGod, and could, even in his humanity, have borne himself as divine. But this is precisely what he did not do; he refrained: he disrobedhimself of his divinity and bore himself as a mere man like others. 

16. What follows concerning Christ, now that we understand the meaningof "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: Hemakes the explanation that Christ disrobed, or divested himself; thatis, appeared to lay aside his divinity in that he divested himself ofits benefit and glory. Not that he did, or could, divest himself ofhis divine nature; but that he laid aside the form of divinemajesty--did not act as the God he truly was. Nor did he divesthimself of the divine form to the extent of making it unfelt andinvisible; in that case there would have been no divine form left. Hesimply did not affect a divine appearance and dazzle us by itssplendor; rather he served us with that divinity. He performedmiracles. And during his suffering on the cross he, with divine power, gave to the murderer the promise of Paradise. Lk 23, 43. And in thegarden, similarly, he repelled the multitude by a word. Jn 18, 6. 

Hence Paul does not say that Christ was divested by some outsidepower; he says Christ "made himself" of no repute. Just so the wiseman does not in a literal way lay aside wisdom and the appearance ofwisdom, but discards them for the purpose of serving the simple-mindedwho might fittingly serve him. Such man makes himself of no reputationwhen he divests himself of his wisdom and the appearance of wisdom. 

17. Second: Christ assumed the form of a servant, even while remainingGod and having the form of God; he was God, and his divine words andworks were spoken and wrought for our benefit. As a servant, he servedus with these. He did not require us to serve him in compensation forthem, as in the capacity of a Lord he had a just right to do. Hesought not honor or profit thereby, but our benefit and salvation. Itwas a willing service and gratuitously performed, for the good of men. It was a service unspeakably great, because of the ineffable greatnessof the minister and servant--God eternal, whom all angels andcreatures serve. He who is not by this example heartily constrained toserve 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'snature became human. But even in that humanity he might have exaltedhimself above all men and served none. But he forbore and became asother men. And by "likeness of men" we must understand just ordinaryhumanity without special privilege whatever. Now, without specialprivilege there is no disparity among men. Understand, then, Paul saysin 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 suchhumility did he conduct himself, that no mortal is too lowly to be hisequal, even servants and the poor. At the same time, Christ was sound, without bodily infirmities, as man in his natural condition might beexpected to be. 

19. Fourth: "And being found in fashion as a man. " That is, hefollowed the customs and habits of men, eating and drinking, sleepingand waking, walking and standing, hungering and thirsting, enduringcold and heat, knowing labor and weariness, needing clothing andshelter, feeling the necessity of prayer, and having the sameexperience as any other man in his relation to God and the world. Hehad power to avoid these conditions; as God he might have demeaned andborne himself quite differently. But in becoming man, as above stated, he fared as a human being, and he accepted the necessities of ordinarymortals while all the time he manifested the divine form whichexpressed his true self. 

20. Fifth: "He humbled himself, " or debased himself. In addition tomanifesting his servant form in becoming man and faring as an ordinaryhuman being, he went farther and made himself lower than any man. Heabased himself to serve all men with the supreme service--the gift ofhis 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 mostignominious death, the death on the cross, dying not as a man but as aworm (Ps 22, 6); yes, as an arch-knave, a knave above all knaves, inthat he lost even what favor, recognition and honor were due to theassumed servant form in which he had revealed himself, and perishedaltogether. 

22. Seventh: All this Christ surely did not do because we were worthyof it. Who could be worthy such service from such a one? Obedience tothe Father moved him. Here Paul with one word unlocks heaven andpermits us to look into the unfathomable abyss of divine majesty andto behold the ineffable love of the Fatherly heart toward us--hisgracious will for us. He shows us how from eternity it has been God'spleasure that Christ, the glorious one who has wrought all this, should do it for us. What human heart would not melt at thejoy-inspiring thought? Who would not love, praise and thank God and inreturn for his goodness, not only be ready to serve the world, butgladly to embrace the extremity of humility? Who would not so do whenhe is aware that God himself has such precious regard for him, andpoints to the obedience of his Son as the pouring out and evidence ofhis Fatherly will. Oh, the significance of the words Paul here uses!such words as he uses in no other place! He must certainly have burnedwith joy and cheer. To gain such a glimpse of God--surely this must becoming to the Father through Christ. Here is truly illustrated thetruth that no one comes to Christ except the Father draw him; and withwhat power, what delicious sweetness, the Father allures! How many arethe preachers of the faith who imagine they know it all, when theyhave received not even an odor or taste of these things! How soon arethey become masters who have never been disciples! Not having tastedGod's love, they cannot impart it; hence they remain unprofitablebabblers. 

"Wherefore also God highly exalted him. "

23. As Christ was cast to the lowest depths and subjected to alldevils, in obeying God and serving us, so has God exalted him Lordover all angels and creatures, and over death and hell. Christ now hascompletely 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 insubjection" to Christ, as Paul says (1 Cor 15, 27), the trouble ismerely with our perception of the fact. It is true that Christ is thusexalted in person and seated on high in the fullness of power andmight, executing everywhere his will; though few believe the order ofevents is for the sake of Christ. Freely the events order themselves, and the Lord sits enthroned free from all restrictions. But our eyesare as yet blinded. We do not perceive him there nor recognize thatall things obey his will. The last day, however, will reveal it. Thenwe shall comprehend present mysteries; how Christ laid aside hisdivine form, was made man, and so on; how he also laid aside the formof a servant and resumed the divine likeness; how as God he appearedin glory; and how he is now Lord of life and death, and the King ofGlory. 

This must suffice on the text. For how we, too, should come down fromour eminence and serve others has been sufficiently treated of inother postils. Remember, God desires us to serve one another withbody, 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 leavenleaveneth the whole lump? 7 Purge out the old leaven, that ye may be anew lump, even as ye are unleavened. For our passover also hath beensacrificed, even Christ: 8 wherefore let us keep the feast, not withold leaven, neither with the leaven of malice and wickedness, but withthe unleavened bread of sincerity and truth. 

EXHORTATION TO WALK AS CHRISTIANS. [1]

[Footnote 1: This and all the following sermons on the Epistle Textswere first printed in 1540 and 1543 and included in the EpistlePostil. ]

1. When God was about to lead the Israelites out of Egypt, hecommanded, shortly before their departure, that they should eat thePassover the night they started; and as a perpetual memorial of theirredemption, they were annually, on the recurrence of the season, tocelebrate the feast of Easter for seven days. A specially urgentfeature of the command was that on the first evening of the feast theymust put out of their houses all leaven and leavened bread, and duringthe seven days eat none but the unleavened bread, or cakes. Hence theevangelists speak of the feast as the Feast (or Days) of UnleavenedBread. Mk 14, 1; Lk 22, 1. 

2. Paul, in this lesson, explains the figure in brief but beautifuland expressive words. He is prompted to introduce the subject by thefact that in the preceding verses of this chapter he has beenreproving the Corinthians for their disposition to boast of the Gospeland of Christ while abusing such liberty unto unchastity and othersins. He admonishes them that, possessing the Gospel and having becomeChristians, they ought, as becomes Christians, to live according tothe Gospel, avoiding everything not consistent with the faith and withChristian character--everything not befitting them as new creatures. 

3. So the apostle uses the figure of the Paschal lamb and unleavenedbread requisite at the Jews' Feast of the Passover, in his effort topoint the Corinthians to the true character and purpose of the NewTestament made with us in the kingdom of Christ. He explains what isthe true Paschal Lamb and what the unleavened bread, and how toobserve the real Passover, wherein all must be new and spiritual. Inthe joy and wealth of his mind he presents this analogy to remind themthat they are Christians and to consider what that means. 

His meaning is: Being Christians and God's true people, and calledupon to observe a Passover, you must go about it in the right way, putting away from you all remaining leaven until it shall have beenpurged out utterly. 

What Paul means by "leaven" is told later in his phrase "neither withthe leaven of malice and wickedness"; he means whatever is evil andwicked. Everything foreign to Christianity in both doctrine, or faith, and life, is "leaven. " From all this Paul would have Christians purgethemselves with the same thoroughness with which the leaven was to beput away from their Easter according to the law. And, holding to thefigure, he would have us observe our Passover in the use of the sweetbread, which, in distinction from the leaven, signifies sincerity andtruth, 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 knowChrist. This is what Paul figuratively calls partaking of the trueunleavened bread--or wafers, or cakes. We Germans have borrowed ourword "cakes" from the phraseology of the Jewish Church, abbreviating"oblaten, " wafers, into "fladen, " or cakes. How else should wegentiles get the idea of cakes on Easter, when at our Passover we, byfaith, eat the Paschal Lamb, Christ? We are admonished to partake ofthe true unleavened bread, that life and conduct may accord with faithin 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 acommon figure with the apostle, one he uses frequently, almostproverbially; employing it, too, in his epistle to the Galatians (ch. 5, 9). Christ, also, gives us a Scripture parable of the leaven. Mt13, 33. It is the nature of leaven that a small quantity mixed with alump of dough will pervade and fill the whole lump until its own acidnature has been imparted to it. This Paul makes a figure of spiritualthings as regards both doctrine and life. 

6. In Galatians 5, 9 he makes it more especially typify falsedoctrine. For it is just as true that the introduction of an error inan article of faith will soon work injury to the whole and result inthe loss of Christ. Thus it was with the Galatians. The one thinginsisted upon by the false apostles was circumcision, though theyfully intended to preach the Gospel of Christ. Such innovation willpursue its course with destructive sweep until even the uncontaminatedpart becomes worthless; the once pure mass is wholly corrupted. Theapostle writes to the Galatians (ch. 5, 2): "Behold, I Paul say untoyou, that, if ye receive circumcision, Christ will profit younothing. " Again (verse 4), "Ye are severed from Christ--ye are fallenaway from grace. "

But in this text he has reference more particularly to an erroneousidea concerning life and conduct. In this instance it is likewise truethat, once the flesh be allowed any license, and liberty be abused, and that under the name of the Gospel, there is introduced a leavenwhich will speedily corrupt faith and conscience, and continue itswork until Christ and the Gospel are lost. Such would have been thefate of the Corinthians had not Paul saved them from it by thisepistle admonishing and urging them to purge out the leaven oflicense; for they had begun to practice great wantonness, and hadgiven rise to sects and factions which tended to subvert the oneGospel and the one faith. 

7. This is, then, wise counsel and serious admonition, that faithfulguard be maintained against the infusion or introduction into doctrineof what is false, whether it pertains to works or faith. The Word ofGod, faith and conscience are very delicate things. The old proverbsays: "Non patitur jocum fama, fides, oculus;"--Good reputation, faithand the eye--these three will bear no jest. 

Just as good wine or precious medicines are corrupted by a single dropof poison or other impurity, and the purer they are, the more readilydefiled and poisoned; so, also, God's Word and his cause will bearabsolutely no alloy. God's truth must be perfectly pure and clear, orelse, it is corrupt and unprofitable. And the worst feature of thematter is, the sway and intrenchment of evil is so strong that itcannot be removed; just as leaven, however small the quantity, addedto the lump of dough, soon penetrates and sours the whole lump, whileit is impossible to arrest its influence or once more to sweeten thedough. 

8. The proposal of certain wise minds to mediate, and effect acompromise, between us and our opponents of the Papacy, is wrong anduseless. They would permit preaching of the Gospel but at the sametime retain the Papistical abuses, advocating that these errors be notall censured and rejected, because of the weak; and that for the sakeof peace and unity we should somehow moderate and restrict ourdemands, each party being ready to yield to the other and patientlybear with it. While in such case no perfect purity can be claimed toexist, the situation can be made endurable if discretion is used andtrouble is taken to explain. 

Nay, not so! For, as you hear, Paul would not mix even a smallquantity of leaven with the pure lump, and God himself has urgentlyforbidden it. The slight alloy would thoroughly penetrate and corruptthe whole. Where human additions are made to the Gospel doctrine inbut a single point, the injury is done; truth is obscured and soulsare led astray. Therefore, such mixture, such patchwork, in doctrineis not to be tolerated. As Christ teaches (Mt 9, 16), we must not putnew cloth upon an old garment. 

9. Nor may we in our works and in our daily life tolerate the yieldingto the wantonness of the flesh and at the same time boast the Gospelof Christ, as did the Corinthians, who stirred up among themselvesdivisions and disorder, even to the extent of one marrying hisstepmother. In such matters as these, Paul says, a little leavenleavens and ruins the whole lump--the entire Christian life. 

These two things are not consistent with each other: to hold to theChristian faith and to live after the wantonness of the flesh, in sinsand vices condemned by the conscience. Paul elsewhere warns (1 Cor 6, 9-10): "Be not deceived; neither fornicators, nor idolaters, noradulterers, nor effeminate, nor abusers of themselves with men, northieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. " Again (Gal 5, 19-21): "The works ofthe flesh are manifest . .. Of which I forewarn you, even as I didforewarn you, that they who practice such things shall not inherit thekingdom of God. "

10. Warrant is given here likewise for censuring and restraining therash individuals who assert that men should not be terrified by theLaw, nor surrendered to Satan. No! it is our duty to teach men topurge out the old leaven; we must tell them they are not Christians, but devoid of the faith, when they yield to the wantonness of theflesh and wilfully persevere in sin against the warning of conscience. We should teach that such sins are so much the more vicious anddamnable when practiced under the name of the Gospel, under cover ofChristian liberty; for that is despising and blaspheming the name ofChrist and the Gospel: and therefore such conduct must be positivelyrenounced and purged out, as irreconcilable with faith and a goodconscience. 

"Purge out the old leaven, that ye may be a new lump, even as ye areunleavened. "

11. If we are to be a new, sweet lump, Paul says, we must purge outthe old leaven. For, as stated, a nature renewed by faith andChristianity will not admit of our living as we did when devoid offaith and in sin, under the influence of an evil conscience. We cannotconsistently be "a new lump" and partake of the Passover, and at thesame time permit the old leaven to remain: for if the latter be notpurged out, the whole lump will be leavened and corrupted; ourprevious sinful nature will again have supremacy and overthrow thefaith, the holiness upon which we have entered and a good conscience. 

12. Paul does not here speak of leaven in general; he commands topurge out the "old leaven, " implying there may be good leaven. Doubtless he is influenced by respect for the words of the Lord Christwhere (Mt 13, 33) he likens the kingdom of heaven also to leaven. Inthis latter case leaven cannot be bad in quality; rather, the objectin mixing it with the lump is to produce good, new bread. Reference isto the Word of God, or the preaching of the Gospel, whereby we areincorporated into the kingdom of Christ, or the Christian Church. Though the Gospel appears to be mean, is despicable and objectionableto the world, yet such is its power that wherever introduced itspreads, finding disciples in whom it works; it transforms them, giving to them its own properties, even as leaven imparts its powersto the dough and causes it to rise. 

But Paul refers here to old, inactive and worthless leaven. He meansteachings, views, or manner of life resulting from the Old Adam, fromflesh and blood, and destructive of the pure, new doctrine, or anature renewed by Christianity. Later on he terms it the "leaven ofmalice and wickedness, " and in the verse under consideration bids theCorinthians be a new, pure lump. 

13. Note the apostle's peculiar words. He enjoins purging out the oldleaven, assigning as reason the fact: Ye are a new and unleavenedlump. By a new unleavened lump he means that faith which clings toChrist and believes in the forgiveness of sin through him; for heimmediately speaks of our Passover: Christ, sacrificed for us. By thisfaith the Corinthians are now purified from the old leaven, the leavenof sin and an evil conscience, and have entered upon the new life; yetthey are commanded to purge out the old leaven. 

14. Now, how shall we explain the fact that he bids them purge out theold leaven that they may be a new lump, when at the same time headmits them to be unleavened and a new lump? How can these Corinthiansbe as true, unleavened wafers, or sweet dough, when they have yet topurge out the old leaven?

This is an instance of the Pauline and apostolic way of speakingconcerning Christians and the kingdom of Christ; it shows us what thecondition really is. It is a discipline wherein a new, Christian lifeis entered upon through faith in Christ the true Passover; hence, Easter is celebrated with sweet, unleavened bread. But at the sametime something of the old life remains, which must be swept out, orpurged away. However, this latter is not imputed, because faith andChrist are there, constantly toiling and striving to thoroughly purgeout whatever uncleanness remains. 

15. Through faith we have Christ and his purity perfectly conferredupon ourselves, and we are thus regarded pure; yet in our own personalnature we are not immediately made wholly pure, without sin orweakness. Much of the old leaven still remains, but it will beforgiven, not be imputed to us, if only we continue in faith and areoccupied 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 untoyou, " and in the same connection he declares that the branches in himmust be purged that they may bring forth more fruit. And to Peter--andto others--he says (Jn 13, 10), "He that is bathed needeth not save towash his feet, but is clean every whit: and ye are clean, but notall. " These passages, as is also stated elsewhere, teach that aChristian by faith lays hold upon the purity of Christ, for whichreason he is also regarded pure and begins to make progress in purity;for faith brings the Holy Spirit, who works in man, enabling him towithstand and to subdue sin. 

16. They are to be censured according to whose representations andviews a Christian Church is to be advocated which should be in allrespects without infirmity and defect, and who teach that, whenperfection is not in evidence, there is no such thing as the Church ofChrist nor as true Christians. Many erring spirits, especially strongpretenders to wisdom, and precocious, self-made saints, immediatelybecome impatient at sight of any weakness in Christians who professthe Gospel faith; for their own dreams are of a Church without anyimperfections, a thing impossible in this earthly life, even theythemselves not being perfect. 

17. Such, we must know, is the nature of Christ's office and dominionin his Church that though he really does instantaneously, throughfaith, confer upon us his purity, and by the Spirit transforms ourhearts, yet the work of transformation and purification is not at oncecompleted. Daily Christ works in us and purges us, to the end that wegrow in purity daily. This work he carries on in us through the agencyof the Word, admonishing, reproving, correcting and strengthening; asin 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 tofind pure and holy people. Purity and holiness for us he has acquiredin his own person to perfection, inasmuch as he was without sin andperfectly pure from the moment he became man, and this purity andholiness he communicates to us in their flawless perfection in so farour faith clings to him. But to attain personal purity of suchperfection requires a daily effort on the part of Christ, until thetime shall have come that he has wrought in us a flawless perfectionlike his own. 

So he has given us his Word and his Spirit to aid us in purging outthe remaining old leaven, and in holding to our newly-begun purityinstead of lapsing from it. We must retain the faith, the Spirit andChrist; and this, as before said, we cannot do if we give place to theold 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 untothem because they are in Christ and occupied in purging out the oldleaven. 

19. Another thing, it teaches what constitutes the difference betweenthe saints and the unholy, for both are sinful; it tells the nature ofsins despite the presence of which saints and believers are holy, retaining grace and the Holy Spirit, and also what sins areinconsistent with faith and grace. 

20. The sins remaining in saints after conversion are various evilinclinations, lusts and desires natural to man and contrary to the Lawof God. The saints, as well as others, are conscious of these sins, but with this difference: they do not permit themselves to be overcomethereby so as to obey the sins, allowing them free course; they do notyield 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 whoobey 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 violatetheir conscience and overthrow their faith. If you persist in thatwhich is evil regardless of the voice of conscience, you cannot say, nor believe, that you have God's favor. So then, the Christiannecessarily must not yield to sinful lusts. 

21. The Holy Spirit is given for the very purpose of opposing sin andpreventing its reign. Paul says (Gal 5, 17): "For the flesh lustethagainst the Spirit, and the Spirit against the flesh . .. That ye maynot do the things that ye would. " And again (Rom 8, 13): "If by theSpirit 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 yeshould 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 areunleavened. " They are a new, unleavened or sweet lump, not because ofany merit on their part, not because of their own holiness orworthiness, but because they have faith in Christ as the Passoversacrificed for them. This sacrifice makes them pure and holy beforeGod. They are no more the old leaven they were when out of Christ. Bythis 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 andbetter Passover sacrifice succeeds that of the Jews. The Jews hadannually to partake of their offered sacrifice, but they were notthereby made holy nor pure from sin. Theirs was a sign or earnest ofthe true Passover to come, the Passover promised by God, in the shedblood of which we are washed from sin and wholly healed--a Passoverthe partaking whereof we must enjoy by faith. We have now oneperpetual and eternal Easter festival, wherein faith is nourished, satisfied and gladdened; in other words, we receive remission of sinsand comfort and strength through this our Passover, Christ. 

24. The meaning of the phrase "sacrificed for us" has been explainedin the sermon on the Passion of Christ. Two thoughts are therepresented: First, necessity of considering the greatness and terror ofthe wrath of God against sin in that it could be appeased and a ransomeffected in no other way than through the one sacrifice of the Son ofGod. Only his death and the shedding of his blood could makesatisfaction. And we must consider also that we by our sinfulness hadincurred that wrath of God and therefore were responsible for theoffering of the Son of God upon the cross and the shedding of hisblood. 

Well may we be terrified because of our sins, for God's wrath cannotbe trivial when we are told no sacrifice save alone the Son of God canbrave such wrath and avail for sin. Do you imagine yourself able toendure that wrath of God, or to withstand it if you will not considerthis and accept it?

25. The second thought presented in the sermon mentioned is, thenecessity of recognizing the inexpressible love and grace of Godtoward us. Only so can the terrified heart of man regain comfort. Itmust be made aware why God spared not his own Son but offered him asacrifice upon the cross, delivered him to death; namely, that hiswrath might be lifted from us once more. What greater love andblessing could be shown? The sacrifice of Christ is presented to us togive us sure comfort against the terrors of sin. For we may perceiveand be confident that we shall not be lost because of our sins whenGod makes such a sacrifice the precious pledge to us of his favor andpromised salvation. 

Therefore, though your sins are great and deserve the awful wrath ofGod, yet the sacrifice represented by the death of the Son of God isinfinitely greater. And in this sacrifice God grants you a sure tokenof his grace and the forgiveness of your sins. But that forgivenessmust be apprehended by the faith which holds fast the declaration, "Christ our Passover is sacrificed for us. " By this promise must faithbe comforted and strengthened. 

"Wherefore let us keep the feast, not with old leaven, neither withthe leaven of malice and wickedness, but with the unleavened bread ofsincerity and truth. "

26. Having, then, a Paschal Lamb and a true Easter, let us rightlyvalue them. Let us observe the festival with the gladness it ought toinspire. Let us no longer eat the old leaven, but true wafers andpaschal cakes. Where the Paschal Lamb is, there must be the unleavenedbread. The former is Christ sacrificed for us. To this sacrifice wecan 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 topartake also of the sweet festal bread; in other words, whileembracing the faith of the Passover, we are to maintain the truedoctrine of the Gospel, illustrating it by the godly example of ourown lives. We should live an eternal Easter life, as it were, to carryout Paul's analogy, a life wherein we, as justified, sanctified andpurified people, continue in peace and the joy of the Holy Spirit, solong as we remain on earth. 

27. In this verse, as in the preceding one, Paul contrasts the leavenand the unleavened bread. He makes leaven a general term foreverything which proceeds from flesh and blood and an unrenewed sinfulnature, but classifies it under two heads--the leaven of malice andthe leaven of wickedness. By "malice" we understand the various openvices 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 theWord of God with intent to corrupt and pervert them, to mislead heartsfrom 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, yourminds should be corrupted from the simplicity and the purity that istoward Christ. " Under "wickedness" comes also such evils as hypocrisyand other false, deceptive dealing practiced in the name of God by wayof adorning and covering the sin; false teaching and deceptive actionpassed off as right, proper and Christian. Such wickedness Christterms "the leaven of the Pharisees and the leaven of Herod. " Mk 8, 15. This sort of leaven, particularly, we have in the world to anunspeakable extent in this last and worst of times. 

28. To the leaven of malice and of wickedness, Paul opposes the leavenof sincerity and truth. To be sincere is to live and act in an uprightChristian way, prompted by a faithful, godly heart, a heart kindlydisposed to all and meditating wrong and injury to none; and to dealas you would be dealt with. To be true is to refrain from false andcrafty dealing, from deceit and roguery, and to teach and live inprobity and righteousness according to the pure Word of God. Truth andsincerity must prevail and be in evidence with Christians, who haveentered upon a relation and life altogether new; they should celebratethe new Easter festival by bringing faith and doctrine and life intoaccord with it. 

_Easter Monday_

Text: Acts 10, 34-43. 

34 And Peter opened his mouth, and said: Of a truth I perceive thatGod is no respecter of persons: 35 but in every nation he that fearethhim, and worketh righteousness, is acceptable to him. 36 The wordwhich he sent unto the children of Israel, preaching good tidings ofpeace by Jesus Christ (he is Lord of all)--37 that saying yeyourselves know, which was published throughout all Judęa, beginningfrom Galilee, after the baptism which John preached; 38 even Jesus ofNazareth, how God anointed him with the Holy Spirit and with power:who went about doing good, and healing all that were oppressed of thedevil; for God was with him. 39 And we are witnesses of all thingswhich he did both in the country of the Jews, and in Jerusalem; whomalso they slew, hanging him on a tree. 40 Him God raised up the thirdday, and gave him to be made manifest, 41 not to all the people, butunto witnesses that were chosen before of God, even to us, who ate anddrank with him after he rose from the dead. 42 And he charged us topreach unto the people, and to testify that this is he who is ordainedof God to be the Judge of the living and the dead. 43 To him bear allthe prophets witness, that through his name every one that believethon him shall receive remission of sins. 

THE BLESSINGS OF CHRIST'S RESURRECTION. 

1. This sermon Peter preached to Cornelius, the Cesarean centurion, agentile but a believer, and to the centurion's assembled friends, Peter having been summoned by Cornelius and having responded to thecall in obedience to a revelation and to the Holy Spirit's command, asrelated in the preceding verses of the chapter. It is an excellentsermon and bears strong testimony to Christ's resurrection. As shouldever be the case with the sermons of apostles and preachers of theGospel, it is not only a historical record of Christ's life, death andresurrection, but portrays the power and blessing thereof. The entiresermon being easily understood without explanation--for it is itselfan exposition of the article on Christ's resurrection--we will go overit but briefly. 

2. First, Peter begins with the inception of the preaching of theGospel of Christ, suggesting how it was promised in the Scriptures, being declared by the prophets, that Christ should come with a newdoctrine, confirming it by miracles; also that he must suffer and dieand rise from the dead, establishing thus a new kingdom; and how thepromise was fulfilled. For confirmation of his words Peter appeals tohis hearers, reminding them of their own knowledge that such was thepromise of the Scriptures, and that the message has gone forth, notbeing uttered secretly, in a corner, but being proclaimed throughoutall Judea; and how John the Baptist had shortly before testified hewas sent as Christ's herald to prepare his way by directing andleading the people to Christ, etc. 

THE GOSPEL A DOCTRINE OF PEACE. 

3. Then Peter explains this new Gospel message as the doctrine ofpeace, the peace proclamation commanded of God; in other words, salvation and every good thing. The apostle portrays it as acomforting 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 thehitherto terrified, God's favor, remission of sins and eternal life. 

Similarly, of old did the prophets prophesy of this Gospel, calling itthe message of peace. Peter's language is borrowed from them. Forinstance, Zechariah prophesies (ch. 9, 10), "He shall speak peace untothe nations. " And Isaiah (ch. 52, 7), "How beautiful upon themountains are the feet of him that bringeth good tidings, thatpublisheth peace!" Paul offers the same thought (Eph 2, 17), "And hecame and preached peace to you that were far off, and peace to themthat were nigh. " A delightful message is this in which God recalls hiswrath 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 verypurpose, and the office of preaching to be called the ministry ofreconciliation; and God admonishes us to be reconciled unto himself, to be his friends, that we may from him receive grace and every goodthing. 

4. Second: Peter declares what the Gospel message records concerningChrist: what he has wrought and the nature of his office--how hepreached and worked miracles in the service, and for the relief, ofall men; what thanks and reward his own people accorded him, in thatthey nailed him to the cross and put him to death; that neverthelessChrist was not destroyed by the power of the world nor overcome bydeath, but even retained his freedom, showing himself after death andletting his voice be heard; and that he is now exalted Lord and Judgeover 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 Peterdeal with the article of the resurrection, the fact that Christ has, in his own person, completely overcome death and reigns eternal Kingand Lord of life. In proof of the truth of this article, the apostleadduces the fact of Christ's manifesting himself alive to hisdisciples, eating and drinking with them and appointing them specialwitnesses 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 sufferedall 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. Beforewe could know the truth and be blessed, it was necessary that themessage be preached. God commanded the apostles, Peter says, to preachthe Gospel in all the world that all men might know it; and thus theblessing is brought to men through the public office of the ministry. 

7. Fourth: Our obligation concerning the message brought to us, andwhat it works in ourselves, is indicated in these concluding words ofPeter's sermon:

"To him bear all the prophets witness, that through his name every onethat believeth on him shall receive remission of sins. "

8. This verse constitutes the principal theme of the sermon. It is oneof the greatest in the writings of the apostles. It contains the vitalelement of the Gospel message, teaching how we may appropriate itsblessing, how obtain what it offers, namely, by faith; faith lays holdof what is offered us in the Gospel. The message is preached that wemay receive and retain it. Through the Word the blessing is pronouncedour 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 preachingof the doctrine of Christ, or the articles of faith, particularly thearticles of the resurrection. The meaning of the new message ofcomfort, the new declaration of peace, is that Christ, through hisresurrection, has in himself conquered our sin and death, has turnedaway the wrath of God and procured grace and salvation; that he hascommanded forgiveness to be preached unto us, desiring us to believehe gives it and confidently to receive it through faith. 

10. Faith must be of such character as to apprehend and hold fast thetruth Peter declares in this verse. It must say "in his name. " Thatis, must ascribe to Christ alone the entire agency, merit and powerresponsible for remission of sins; must believe we have forgiveness, not through our own worthiness, but for Christ's sake alone; mustbelieve that by virtue of Christ's resurrection we obtain remission ofsins, 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 itcomes to accomplishing or meriting a thing of such magnitude asremission of sins and redemption from death and eternal wrath? Howwill it compare with the death and shed blood of the Son of God, withthe power of his resurrection? How will it divide honors with him inhaving merit to secure remission of sin and redemption from death? Theefficacy of Christ's death and blood alone God would have preached inall the world and accepted by mankind. Therein he rejects the boastingof the Jews and of all aspirers to holiness through their own works, teaching them they cannot obtain his favor through the Law, or bytheir own efforts. In Christ's name alone is remission of sinsreceived, and that through faith. 

11. Salvation through Christ, according to Peter, was before that timeproclaimed in the Scriptures, being declared by all the prophets. Thisis truly strong testimony adduced by the apostle; the Jewish peoplecertainly ought to believe their own prophets unless they wilfully arehardened and lost. Much more should we gentiles have faith in Christ'satonement, being obliged to confess that not in any wise have we doneaught that such grace should be offered and given to us. We certainlyought to be honest enough to honor Christ to the extent of believingthe apostles, in fact the Scriptures entire. We ought to be ashamed todoubt or question the fact of forgiveness of sins and justificationbefore God through Christ alone, to which all Scripture testifies. Ifwe are honest with ourselves, we must confess it the truth, or secureforgiveness of sins or be justified before God by our own works. 

12. Now we have heard what is the substance, the chief doctrine, ofthe Scriptures, the teaching to which all portions lead; namely, toteach and confirm the article of faith: we have remission of sins forChrist's sake, through faith. We have heard that such was the faith ofthe fathers, the prophets and all saints, from the beginning of theworld, and later was the doctrine preached by Christ himself, and alsothe doctrine of the apostles, who were commanded to publish it to theworld. To this day the same doctrine prevails, and it will until theend be unanimously accepted by the whole Christian Church, with theexception of our present opponents. The Christian Church has ever, asa unit, believed, confessed and contended for this article, thearticle maintaining that only in the name of the Lord Christ isremission of sin obtained; and in this faith its members have beenjustified before God and saved. Thus by such testimony is thefoundation of our doctrine laid sufficiently firm; that article waswith power contended for, defended and established long before ourtime. 

13. He who inquires, who would know exactly, what the Christian Churchever holds and teaches, especially concerning the all-importantarticle of justification before God, or the forgiveness of sins, overwhich there has always been contention, has it here plainly andexactly in this text. Here is the unwavering testimony of the entireChurch from the beginning. It is not necessary, then, to dispute aboutthe doctrine any more. No one can name any just reason, or have anyexcuse, for doubts on the subject; or reasonably wait for furtherdeterminations of investigating councils. 

In this text we see that the reliability of the article of faith haslong ago been proven, even in ancient time, by the Church of theprimitive fathers, of the prophets and the apostles. A solidfoundation is established, one all men are bound to believe andmaintain at the risk of their eternal salvation, whatever councils mayestablish, or the world advance and determine, to the contrary. Indeed, the sentence has been declared to us; we are commanded to shunevery other doctrine that may be believed, taught or ordained. Paulsays (Gal 1, 8): "But though we, or an angel from heaven, shouldpreach 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 adherentsblusters and rages, and how they are to be regarded who refuse to hearand to tolerate the article Peter here advances and confirms by thetestimony of all the prophets and of the Scriptures entire; who ceasenot to persecute godly and innocent ones for their acceptance of thisarticle of faith, under the pretense of being themselves the Churchand of magnifying its name to the utmost while opposing us, though atthe same time their doctrine, faith and deeds openly testify againstthem, proclaiming their belief and teaching to be contrary to thetestimony of all the prophets and of the entire Church. 

By no means can they be the Church who so rashly contradict Peter andthe Scriptures, who even trample under foot, in his Word, Christhimself, the Head. Rather, they must be wicked devils, a miserablerabble, the worst enemies of the Christian Church; more wicked andpernicious than heathen or Turks. 

15. Lastly: Peter, by way of proving conclusively to the world thatthis one Lord, as he names him, Jesus of Nazareth, is the true Messiahpromised of old in the Scriptures, says: "To him bear all the prophetswitness. " The prophets plainly speak of such a person, one to be bornof David's flesh and blood, in the city of Bethlehem, who shouldsuffer, die and rise again, accomplishing just what this Jesus hasaccomplished and even proven by miraculous signs. Therefore, truly theJews 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, indicatesthe nature of Christ's kingdom as not external power; not temporaldominion like that of earthly lords, kings, and emperors; not dominionover countries or control of people, property and temporal concerns;but a spiritual, eternal kingdom, a kingdom in the hearts of men, anauthority over, and power opposed to, sin, everlasting death and hell, a power able to redeem us from those things and bestow upon ussalvation. Salvation is ours, Peter teaches, through the preaching ofthe Gospel, and is received by faith. Faith is the obedience every manmust render unto the Lord. By faith he makes himself subject to Christand partaker of his grace and blessings. Paul also (Rom 1, 5) uses theterm "unto obedience of faith. "

_Easter Tuesday_

Text: Acts 13, 26-39. 

26 Brethren, children of the stock of Abraham, and those among youthat fear God, to us is the word of this salvation sent forth. 27 Forthey that dwell in Jerusalem, and their rulers, because they knew himnot, nor the voices of the prophets which are read every sabbath, fulfilled them by condemning him. 28 And though they found no cause ofdeath in him, yet asked they of Pilate that he should be slain. 29 Andwhen they had fulfilled all things that were written of him, they tookhim down from the tree, and laid him in a tomb. 30 But God raised himfrom the dead: 31 and he was seen for many days of them that came upwith him from Galilee to Jerusalem, who are now his witnesses unto thepeople. 32 And we bring you good tidings of the promise made unto thefathers, 33 that God hath fulfilled the same unto our children, inthat 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 concerningthat he raised him up from the dead, now no more to return tocorruption, he hath spoken on this wise, I will give you the holy andsure blessings of David. 35 Because he saith also in another psalm, Thou wilt not give thy Holy One to see corruption. 36 For David, afterhe 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 Godraised up saw no corruption. 38 Be it known unto you therefore, brethren, that through this man is proclaimed unto you remission ofsins: 39 and by him every one that believeth is justified from allthings, 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 amongyou feareth God. " It is a counterpart of the sermon in the precedingepistle lesson delivered by Peter at Cesarea. Here also the first partof the sermon is simply a narration of the historical facts ofChrist's resurrection, and designed to prove Christ the true Messiahpromised in the Scriptures. This is sufficiently demonstrated by thefacts in the case that by his own divine power and strength Christrescued himself from death and the grave, and rose from the dead andshowed himself alive and talked with men, something no man but Christalone had ever done or ever can do. Paul elsewhere (Rom 1, 3-4) saysthat this Jesus our Lord was born of the seed of David according tothe flesh, and was declared to be the Son of God with power by theresurrection from the dead. 

2. Not content with a mere narration of the history of theresurrection, Paul cites Scripture testimony incontestably provingthat Christ necessarily must rise from the dead and set up hisspiritual and eternal kingdom through the Word he commanded theapostles to publish world-wide. He also discloses the true meaning ofScripture from revelation itself, showing how to seek and find Christtherein. The preceding Gospel lesson also spoke of this. 

3. Third, as was true of Peter, Paul does not fail to mention what isof surpassing importance, the use of the historical parts of Scriptureand the blessing and benefit accruing to us from that which Scriptureproclaims and witnesses; also the method of appropriating its powerand blessing. And he concludes with a beautiful utterance of apostolicpower, showing how we are to obtain remission of sins and be saved. Hesays: "Through this man is proclaimed unto you remission of sins: andby him every one that believeth is justified from all things, fromwhich ye could not be justified by the law of Moses. " This certainlyis a powerful passage and so plain it needs no comment, no furtherexplanation. It is a point most firmly established and emphasizedeverywhere in Paul's epistles. We should note well and remember suchclear passages, that we may gain strength and assurance as to theground of Christian doctrine. Seeing how perfectly, as faithful, truthful and harmonious witnesses, these two apostles agree in theirpreaching, we are justified in confidently drawing the conclusion thatany doctrine at variance with theirs, any teaching concerning theremission of sins and our salvation contrary to theirs, is not of thechurch, but of the devil's accursed teachers, a doctrine of Satan'sown. 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, theExplanation 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 ofPisidia, where were gathered with the Jews some Greek converts. Wherever in a city Jews were to be found, there also were theirsynagogues in which they taught and preached; and many gentiles, coming to hear, were converted to God through the preaching of hisWord. Undoubtedly it was by God's wonderful direction that the Jewswere dispersed throughout the world among the gentiles, after thefirst destruction of Jerusalem by the Assyrians. Inasmuch as thisdispersion resulted in the spread of the Word, they were instrumentalin securing salvation for the gentiles and in preparing the way forthe world-wide preaching of the Gospel by the apostles. For whereverthe apostles went they found Jewish synagogues and the opportunity topreach to a regular congregation, through whom their Gospel might bewidely disseminated because of the many gentiles also in attendance. Had not these gentiles been already accustomed to the Jewishsynagogues, they would not have listened to the apostles, nor evenpermitted them publicly to preach, strangers that they were. 

2. Thus it is Paul comes into the synagogue on the Sabbath, a timewhen the congregation was wont to assemble and read the Scriptures. Heand Barnabas being guests from the country of the Jews, Paul isbesought to give an exhortation, or sermon, to the people, whereuponhe rises and delivers a fine, lengthy discourse concerning Christ: howin the Scriptures he had been promised unto the fathers and to Davidthe king, had been born of the seed of David and had received thepublic testimony of John the Baptist; how Christ was sacrificed by theJews (Peter gives the same account in the preceding epistle lesson);how he rose from the dead and for some time showed himself alive; howhe then commanded his apostles to publish to the world the newdoctrine 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 alltheir ordinances, but dispensed and imparted alone to faith in theChrist proclaimed. 

3. As stated later in the text, there were, beside the Jews, manygentiles present at the preaching of this sermon, and at itsconclusion they besought Paul to speak to them again between sabbaths. Accordingly, when he came to the synagogue the next sabbath, he foundalmost the whole city assembled. 

But to return to the first sermon: Paul says, "Brethren, children ofthe stock of Abraham"--or, native Jews--"and those among you that fearGod"--who are gentiles. Now, though this could not but be a discourseobjectionable and highly offensive to the Jews, Paul opens with tenderand nicely chosen words meant to conciliate and to secure theirrespectful attention. He highly honors them by addressing them as thepeople chosen by God in preference to all the gentiles; as children ofthe holy fathers who had a special claim to the promise of God. But, again, he vitiates his pleasing impression when he proclaims to theJews naught else but the crucified and risen Christ, and concludeswith the statement that with nothing but Moses' Law and ordinancesthey 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. Peterspeaks of God having sent unto the Jews heralds proclaiming peace; andPaul 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 longexpectation of a Messiah to be lord and king of the world, they shouldreceive a mere message, and at that a message rendering of nosignificance at all that Law and government for which they hadexpected, through that Messiah, exaltation and world-wide acceptance. Indeed, such an issue could only mean to them having entertained avain hope. 

5. Paul makes his teaching yet more offensive by not referring to theGospel simply as the word of peace, as Peter does, but by giving itthe greater and grander title, "the word of salvation"; in otherwords, a doctrine calculated to heal and save. No grander name couldbe found for the Gospel; for a message of salvation is an expressionof 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 knowledgeof God, of the Law, or of divine worship. The gentiles were thus to bemade the equals of the Jews, leaving the latter without preference orspecial merit before God, and without advantage and lordship over theformer in the world. 

6. Thus early in his discourse Paul grows blunt and severe, kneadingJews and gentiles into one lump. Indeed, he plainly tells the Jewsthat the Law of Moses did not secure to them the favor of God in thepast and would be equally profitless in the future; that through theGospel message, and only so, they, and all gentiles as well, were tobe delivered from sin, death and the power of the devil, and to becomeGod's people, with power over all. Yet he presents no other tangibletoken of the great boon he calls salvation and blessedness than hispreaching alone. 

Now, one may say: "The word I hear, and Paul I see, a poor humanbeing; but this salvation--grace, life and peace--I behold not. On thecontrary, I daily see and experience sin, terror, adversity, sufferingand death, until it seems as if in all humanity none are so utterlyforsaken by God as the Christians, who hear this message. "

7. But this is precisely the precious doctrine to be learned if we areto be God's children and sensible of his kingdom within us, a doctrinebeyond the knowledge and experience of the Jews with their Law and ofthe gentiles with their wisdom drawn from reason--this it is: oursalvation stands in the word Paul here declares of Christ, a wordwhich, in name and reality, is a word of salvation and peace; forsalvation and peace are the blessings which it offers and imparts. 

8. God has sent this word, Paul says. Its origin and conception is notwith man. It is not the edict of the Roman emperor, nor the command ofthe high-priest at Jerusalem. It is the Word of the God of heaven. Init he speaks. He will have the message preached by poor human beingsas 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 ofthe Gospel: for it is the power of God unto salvation to every onethat believeth. " And God himself has bound up with it our salvationwhen 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, hiscommand is: "Here ye have the Word of peace and salvation. Notelsewhere may you seek and find these blessings. Cling to this Word ifyou desire peace, happiness and salvation. Let befall what may, crosses, afflictions, discord, death--whether you be beheaded, or fallvictim to pest or stroke, or in whatever manner God may call youhome--in it all, look only upon me, whose Word promises that you shallnot die, what seems death being but a sweet sleep, ay, the entranceinto life eternal. " Christ says (Jn 8, 51): "Verily, verily, I sayunto 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 tothe contrary, doubting not the truth of the message heard. For he whopromises is not man; it is the Lord of heaven and earth and all thatin 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 butabsolutely nothing? How and from what was creation effected when therewas nothing to start with? "He spake and it was done"--that wascreated which before had not existence--declares Psalm 33, 9, quotingfrom Genesis 1; "he commanded, and it stood fast. "

10. Being the Word of God, the Gospel is an entirely different thingfrom man's word, no matter though it be spoken by a mere man or even adonkey. Therefore, let there be, now or henceforth, discord, terror ofsin; the menace of death and hell, of the grave and corruption: comeupon you what may--only press to your heart this Word that Christ hassent you a message of salvation--of redemption, of triumph over allthings; and that he commands you to believe it. Then you will perceivethat he, as your God and Creator, will not deceive you. What aredeath, the devil and all creatures as a match for Christ?

11. The glory of Christ's message, then, here called by Paul "the wordof salvation, " is much greater and higher than would have been thepromise of all the kingdoms, all the riches and splendors of theworld, yes, of both heaven and earth. For what could they benefit ifone possessed not the Word of salvation and eternal life? With allthese, when assailed by sins, or by the distress and danger of death, one must still say, "Away with all the blessings and joys of theworld, so that I may hear and have altogether the message of salvationsent by Christ. " You must hold fast to it and know that it alone giveseternal peace and joy; that it must receive your faith in spite of allapparent contradiction; that you must not be governed by your reasonor your feelings, but must regard that as divine, unchangeable andeternal truth which God has spoken and commands to be proclaimed. Suchis Paul's exhortation addressed primarily to the Jews to accept thismessage as sent by God and as being the bearer of wondrous blessings. 

12. Next, he proceeds to remove their chief stumbling-block, the thingof greatest offense to them. He warns them against the course adoptedby them of Jerusalem, who had the Word of salvation from Christhimself, who read it in the prophets every day, who should have had notrouble perceiving that the prophets testified to Christ and thatthere was complete harmony between their teaching and that of Christand the apostles, yet would not understand. Because Christ came not inthe manner they desired, they condemned the very One whom they read ofin the Scriptures as appearing with this Word of salvation, the timeof whose coming had been pointed out, leaving them to know it had longsince arrived and they had no reason to wait for another. Theyunderstood not the Scriptures because their minds were completelyhardened and dominated by the fixed idea that Christ should reign as atemporal king. So thoroughly was the whole Jewish nation impressedwith this belief that the very apostles had no other conception ofChrist's kingdom, even after his resurrection. As John says (ch. 12, 16), they did not understand the Scriptures until Christ ascended toheaven and the Holy Spirit came. 

So long as there hangs before one's eyes this curtain--the carnalfancy of a temporal kingdom for Christ, an earthly government for hisChurch--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 andwilful blindness which will not receive the instruction and directionimparted by the apostles. The Jews continue to rave against theGospel; they will hear nothing of the Christ, though even aftercrucifying him they receive the offer of repentance and remission ofsins at the hands of the apostles. 

13. That Paul should make bold to tell the most prominent men andrulers of the whole Jewish nation--the heads of God's people, pillarsof the Church, as we would say--that not only the common rabble, butlikewise they themselves did not know and understand the Scripturescommitted to them; ay, that, not content with such ignorance anderror, they had themselves become the individuals of whom they read, the murderers and crucifiers of the Son of God, their Saviour--thiswas 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 andpriesthood, and for whom he had instituted a peculiar government, giving the high-priest power to say, Do so or you will be put todeath. Deut 17, 12. And of them were the glorious and great council ofthe seventy-two elders originally ordained through Moses (Ex 18, 25-26), the council called the Sanhedrim. They ruled the entire peopleand certainly knew right and wrong according to their law. 

Was there not reason here to tear Paul to pieces with red-hot pinchersas a seditious character, a public blasphemer, speaking not onlyagainst the Jewish government but against the honor of God himself;daring to accuse all the princes of the nation of being in error, ofknowing nothing of the Scriptures, even of being murderers of the Sonof God? The Pope and his crowd lack the credentials of such glory andendorsement by God. They have merely reared a system of self-deviseddoctrine and idolatry, which they still defend. Hence, whatevercensure and condemnation we heap upon the Pope and his crowd is smallin comparison to the thrust Paul dealt the Jewish leaders. 

14. Note, Paul does not stand back for anything. He teaches menutterly to disregard the hue and cry of the offended Jews that theywere the high-priests, teachers, rulers in a government ordained byGod and commanding the obedience of the people; that teachingdisobedience to them was equivalent to teaching disobedience toparents and to civil government, yes, to God himself--something in thenature of the case not to be tolerated. Yet Paul fearlessly does soteach, as an apostle of God and in fulfilment of God's command. Howmuch more would Paul oppose our popish deceivers who, without theauthority of God's Word, boast themselves heads of the Church and ofthe people of God, at the same time neither teaching nor understandingthe Scriptures, but offering their own drivel as God's commands!

15. But what cause has Paul at heart that he dares so boldly condemnthe judgment of these exalted officials? It is this, according to hisown statement: There is One called Jesus Christ, of whom the prophets, in fact the entire Scriptures, speak. Him the Jews refuse to know. Heis higher and greater than the high-priests and the rulers, greaterthan the temple or the whole city of Jerusalem. And the Jews know hiscoming means their passing, and their obedience to him as Lord andSupreme Ruler. Therefore, they are inexcusable in their rejection ofChrist. Of no avail is their evasion, "God has given us the dominionand the supreme power, and has commanded obedience to us in equaldegree with obedience to parents. "

16. The fact that an individual is a lord or a prince, a father or amother, a child or a subject, administers authority or obeys it, willnot excuse him from being baptized and believing in Christ. For Christis sole and supreme Lord over all kings, princes and governors. True, we should be obedient to parents and to civil authority, but not tothe extent of disobeying the Lord, him who has created and subjectedto himself emperors and magistrates equally with the lowliest of men. 

But the gentlemen and lords at Jerusalem, like those of our day, wereunwilling to permit obedience to any but themselves. From suchconditions arises the present dispute about ecclesiastical authority. To go counter to it in obeying God's command--this the ecclesiastsunjustly call disobedience and sedition. But such must be our courseif we are to be loyal to our Lord and theirs, whom they deny. 

17. In the matter of salvation, Caiaphas or Pope, Cęsar or king, avails naught; none avails but Jesus Christ. "Him, " says Paul, "therulers of Jerusalem, the Holy City, have killed. Though ye wereordained by God and given authority, God no longer regards you, because ye reject Christ. Ye have become great blockheads, blindleaders, understanding not at all the Scriptures. Yet ye should andwould teach others, just as Moses and the prophets have pointed tothis Christ promised to you and to all the world for salvation andsolace. Persisting in your blindness, ye have brought him to thecross, though finding in him no cause for condemnation. Surely, he didyou no injury; he deprived you of naught, neither money, goods, honornor power, but has brought you all good--even salvation--if ye willbut receive him. But ye made yourselves the very ones who fulfilledthe Scriptures ye daily read--those who put Christ to death andbrought to pass the fact that he rose from the dead (though withoutthanks to you or to Satan) and became a Lord commanding the obedienceof all creatures. 

"We shall no longer regard what ye, or all the world, have to say ofour preaching Christ; it is all the same to us whether you rage orsmile. For we boast the Lord, the Son of God, made Lord over all thefathers through his resurrection. It is his will that we preach ofhim, and that all men believe. Since ye refuse him, your God-givenprivilege ceases, which, however, was granted only until the advent ofthe Messiah. We must withdraw from you, renouncing your authority andpriesthood, and Jerusalem itself. We tell you plainly that we cannotand 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 preachthat 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 peopleand entrusted with the Law and the order of divine worship--he wasforced to do so that they might perceive their sin and quit theirboast of having the true Law and worship, having nothing whateverwherein to glory before God. For, though possessing the Law of Mosesand having heard often enough the Word of God, they would notrecognize and receive the Messiah sent by God in accordance with hispromise, but condemned him and became his murderers. 

In view of this fact, what does their boast about being Abraham'schildren, God's people, possessors of the prophets and the Law and thepriesthood, amount to? These privileges only magnify their sins, onlymake their guilt the more grievous, before God. Not as blind, ignorantheathen, 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 ofPaul's sermon. 

THE RESURRECTION AND FAITH. 

19. The second part deals with the resurrection of Christ and itspower through faith. This is the goal Paul has in view when he tellsthem that they have slain the Christ, thus effecting theircondemnation by God and forfeiting whatever glory they possessed asJews, gaining shame and wrath before God in its stead. To be stilldelivered from such condemnation, and to obtain justification andsalvation, as he expresses himself toward the end, it is necessary tohear and believe the word concerning the selfsame Christ. Moreover, inasmuch as they with their leaders have refused to receive andrecognize this Messiah when he preached and wrought miracles inperson; now, that he is invisible and absent in the body, they arecalled upon to receive him whom they themselves have crucified untodeath, 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 theirexpectations of a Messiah still to come and elevate them with theirLaw and manner of worship to fame, riches and position, and to spreadabroad their Moses and their priesthood in all the earth. They mustnow 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 thepurpose of obtaining God's favor, remission of sins and life eternal. 

OLD TESTAMENT TESTIMONY. 

20. Paul supports his discourse on the resurrection of Christ withmany strong Scripture texts. There is no doubt that he dwelt on theseat length and preached quite a sermon, which, however, has not beenrecorded here in full, but only in part. The apostle's purpose was topoint us to the Old Testament Scriptures, that we might there makediligent study for ourselves of how forcibly the prophets have spokenconcerning Christ, his works and his kingdom. 

21. The first text Paul cites is from the Second Psalm, which treatsthroughout of the Messiah and his reign, as even the Jews at the timewhen wisdom still prevailed had to admit. Christ's own words are: "Iwill tell of the decree: Jehovah said unto me, Thou art my Son; thisday have I begotten thee. " Paul says he is here quoting from the FirstPsalm, though in all editions, old and new, this psalm comes second inorder. [2] But the apostle does not have reference to the technicalarrangement of the psalms in a book, but to the order of hisquotations. The thought is: "First, I will prove it from the psalm, "or, "First, as written in the psalm. " Just as the preacher of todaysays, "I observe, first, " or, "It is written, first, in the psalm, "whether the psalm be the first, second, twentieth or thirtieth, he nothaving reference to the order of the psalm but to the order in whichhe cites it. 

[Footnote 2: Since Luther's time this discrepancy has been removed byallowing 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 fullyexplained it, amplifying it beautifully and well. The psalm refers tothat Messiah, or King, who shall reign in the Jewish nation, among thepeople; for the writer says plainly, "I have set my king upon my holyhill of Zion, " or Jerusalem. The King, then, must be true man likeother men. Indeed, the psalmist adds that the kings and rulers ofearth shall rage and persecute him, which could not be unless hereigned upon earth. 

23. But this verse also makes the King true God, for here God callshim his own Son, begotten of himself in his divine, eternal essenceand majesty. He is, then, not an adopted Son, but the true Son of Godby birth. Being man, however, just like others, he must, in accordwith his human nature, die; indeed, he must suffer crucifixion anddeath at the hands of the lords of the world. But, again, if he bealso the begotten Son of God and therefore true God, he cannot, evenaccording to his human nature, remain in death; he must come forthfrom it, must triumph over it, becoming Lord of life and deathforever. Here is an indivisible Being, at the same time a Son of thevirgin 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 slayit, to destroy it; and to bring to pass that in him as Lord shallreign naught but life, life for all who receive him. This subject iselsewhere 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 sureblessings of David, " which in the Hebrew is: "I will make aneverlasting covenant with you, even the sure mercies of David. " Theprophet has reference to the promise made to David in Second Samuel 7, concerning Christ. In the preceding verses of the chapter, Isaiah mosttenderly entreats and invites the whole world to receive the promisesof salvation, for thereby shall the poor, the wretched and theafflicted obtain the great treasures of joy and salvation. Andimmediately following the verse quoted, he speaks of the Messiah, thepromised seed of David, as given to the Levites for a "witness"--inother words, a preacher sent by God--and for "a leader and commanderto the peoples. " The thought is of a King and Ruler differing fromMoses and his priests and exponents of the Law; a ruler differing fromevery other lord, ruler and king, from David and all worldly rulerswhatever, subjecting everything to himself. Not that this Leadershould set up a new temporal government, or extend Jewish authorityamong the gentiles, but that both Jews and gentiles should receive himand believe in him, obtaining the fulfilment of that promise he hereterms a covenant of the sure mercies of David. This covenant, Godsays, he enters into and keeps, a divine, sure covenant: throughChrist shall be given whatever blessings God's mercy shall bestow, with remission or blotting out of sins, redemption from death and lifeeternal. 

25. Now, if the Christ of this covenant is true man and, as thepromise to David is, of David's flesh and blood; and if he is to bringeternal mercy, he must likewise be God, such gift being in theprovince and power of God alone. This being true, he cannot remain indeath, although he may suffer death by reason of his human nature; hemust of his own power rise from the dead. Only so can he raise othersand give them everlasting life; only so can he truly be called eternalKing of grace, righteousness and life, according to the sure promiseof God. 

26. Therefore, wherever the Scriptures speak of Christ's eternalkingdom, and of everlasting grace, they point out this article of theresurrection of Christ. No doubt, the apostle in explanation of thetext from the Second Psalm quoted other Old Testament passages; forinstance. Psalm 110, 1: "Jehovah saith unto my lord, Sit thou at myright 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 tosit at his right hand--that is, have the omnipotent, divine powerpossible only to an eternal Lord and King--and at the same time tohave his kingdom on earth, at Zion--or Jerusalem; and who was, moreover, to be a priest forever, being taken from among men and likeunto them, even in his ability to die, yet at the same time continuinga priest forever, thereby forestalling the necessity of remaining indeath 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 psalmPeter in his first sermon on the day of Pentecost more fully explains, drawing from it the irresistible conclusion, so apparent in his ownwords, that Christ indeed has died; not, however, to become victim todecay in the tomb, but, proof against mortal destruction and hurt, toarise 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 thatare above, where Christ is, seated on the right hand of God. 2 Setyour mind on the things that are above, not on the things that areupon the earth. 3 For ye died, and your life is hid with Christ inGod. 4 When Christ, who is our life, shall be manifested, then shallye also with him be manifested in glory. 5 Put to death therefore yourmembers 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 whereinye 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'sresurrection, how that resurrection took place and how we mustbelieve, for our own blessing, comfort and salvation. Now, that we maybe sincerely thankful to God for this inestimable blessing, and thatour attitude toward the doctrine of the resurrection may be one totruly honor and glorify it, we must hear also, and practice, theapostles' teaching of its essential fruits, and must manifest them inour lives. Therefore, we will select Paul's admonition to theColossians (ch. 3), which has to do with this topic particularly. 

Observe here, Paul exhorts Christians to be incited by theresurrection of Christ unto works truly good and becoming; the textdeclares unto us the supreme blessing and happiness the resurrectionbrings within our reach--remission of sins and salvation from eternaldeath. Lest, however, our wanton, indolent nature deceive itself byimagining the work is instantaneously wrought in ourselves, and thatsimply to receive the message is to exhaust the blessing, Paul alwaysadds the injunction to examine our hearts to ascertain whether werightly 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 speakintelligently 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 topreach righteousness to a sinner if he remain in sin? or to an erring, factious individual if he forsake not his error and his darkness? Evenso, it is not only useless but detrimental, even pernicious in effect, to listen to the glorious, comforting and saving doctrine of theresurrection if the heart has no experience of its truth; if it meansnaught 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 preciousresurrection of Christ essentially must be, not an idle tale of fancy, futile as a dead hewn-stone or painted-paper image, but a powerfulenergy working in us a resurrection through faith--an experience hecalls being risen with Christ; in other words, it is dying unto sin, being snatched from the power of death and hell and having life andhappiness in Christ. In the second chapter (verse 12), the apostleputs it plainly, "buried with him in baptism, wherein ye were alsoraised with him through faith in the working of God, who raised himfrom the dead. "

3. If, Paul says, ye have apprehended by faith the resurrection ofChrist and have received its power and consolation, and so are risenwith him, that resurrection will surely be manifest in you; you willfeel its power, will be conscious of its working within. The doctrinewill be something more than words; it will be truth and life. For themwho do not thus apprehend the resurrection, Christ is not yet risen, although his rising is none the less a fact; for there is not withinthem the power represented by the words "being risen with Christ, " thepower which renders them truly dead and truly risen men. 

So Paul's intent is to make us aware that before we can becomeChristians, this power must operate within us; otherwise, though wemay boast and fancy ourselves believing Christians, it will not betrue. The test is, are we risen in Christ--is his resurrectioneffective in us? Is it merely a doctrine of words, or one of life andoperating power?

4. Now, what is the process of the life and death mentioned? How canwe be dead and at the same time risen? If we are Christians we musthave suffered death; yet the very fact that we are Christians impliesthat we live. How is this paradox to be explained? Indeed, certainfalse teachers of the apostles' time understood and explained thewords in a narrow sense making them mean that the resurrection of thedead is a thing of the past according to Paul's words in SecondTimothy 1, 10, and that there is no future resurrection from temporaldeath. The believer in Christ, they said, is already risen to life; inall Christians the resurrection is accomplished in this earthly life. They sought to prove their position by Paul's own words, thusassailing the article of the resurrection. 

5. But we will ignore these teachers as being condemned by Paul, andinterpret the words as he meant them, his remarks both preceding andfollowing making it clear and unquestionable that he refers to thespiritual resurrection. This fact is certain: If we are, at the lastday, to rise bodily, in our flesh and blood, to eternal life, we musthave had a previous spiritual resurrection here on earth. Paul's wordsin Romans 8, 11 are: "But if the Spirit of him that raised up Jesusfrom the dead dwelleth in you, he that raised up Christ Jesus from thedead shall give life also to your mortal bodies through his Spiritthat dwelleth in you. " In other words: God having quickened, justifiedand saved you spiritually, he will not forget the body, the buildingor tabernacle of the living spirit; the spirit being in this liferisen from sin and death, the tabernacle, or the corruptibleflesh-and-blood garment, must also be raised; it must emerge from thedust of earth, since it is the dwelling-place of the saved and risenspirit, that the two may be reunited unto life eternal. 

6. The apostle, then, is not in this text referring to the futureresurrection of the body, but to the spiritual rising which entailsthe former. He regards as one fact the resurrection of the LordChrist, who brought his body again from the grave and entered intolife eternal, and the resurrection of ourselves, who, by virtue of hisrising, shall likewise be raised: first, the soul, from a trivial andguilty life shall rise into a true, divine and happy existence; andsecond, from this sinful and mortal body shall rise out of the gravean immortal, glorious one. 

So Paul terms believing Christians both "dead" and "alive. " They arespiritually dead in this life and also spiritually alive. Nevertheless, this sinful temporal life must yet come to an end inphysical death, for the destruction of the sin and death inherenttherein, that body and spirit may live forever. Therefore he says:

"If then ye were raised together with Christ, seek the things that areabove, where Christ is, seated on the right hand of God. "

7. In other words: Seek and strive after what is above--the thingsdivine, heavenly and eternal; not the terrestrial, perishable, worldly. Make manifest the fact that you are now spiritually raisedand by the same power will later be raised bodily. 

8. But does this mean that we, as Christians, are no more to eat anddrink, to till the ground, to attend to domestic or public duties, orto 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 notto seek the things of earth, though all these are essentially incidentto 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 theworld"; and also the baptism which he commands, the sacrament and theoffice of Gospel ministry whereby he governs his Church here--theseare 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 isnot telling us to despise earthly objects. He does not refer to God'screated things, all which are good, as God himself considered them;nor has he reference to the Christian who, in his earthly life, mustdeal with the things of creation. He has in mind the individualwithout knowledge of God; who knows no more, and aims no further, thanreason teaches, that reason received from parents at physical birth;who is an unbeliever, ignorant of God and the future life and caringnot for them; who follows only natural understanding and human desireand seeks merely personal benefit, honor, pride and pleasure. Theapostle calls that a worldly life where the Word of God is lacking, orat least is disregarded, and where the devil has rule, impelling toall vices. 

Paul would say: Ye must be dead to a worldly life of this sort, a lifestriven after by the heathen, who disregard God's Word and suffer thedevil to have his way with them. Ye must prove the resurrection ofChrist in you to be something more than vain words. Ye must show thereis a living power manifest in you because ye are risen, a power whichmakes you lead a different life, one in obedience to the Word and willof God, and called the divine, heavenly life. Where this change doesnot take place, it is a sign ye are not yet Christians but aredeceiving yourselves with vain fancies. 

10. Under the phrase "things that are upon the earth"--worldlythings--Paul includes not only gross, outward vices, sins censurablein the eyes of the world, but also greater immoralities; everything, in fact, not in accordance with the pure Word of God, faith and trueChristian character. 

SPIRITUAL AND CARNAL WORLDLINESS. 

11. In order to a better understanding of the text, we shall adoptPaul's customary classification of life as spiritual and carnal. Lifeon earth is characterized as of the spirit, or spiritual; and of theflesh, or carnal. But the spiritual life may be worldly. The worldlyspiritual life is represented by the vices of false and self-deviseddoctrine wherein the soul lives without the Word of God, in unbeliefand in contempt of God; or, still worse, abuses the Word of God andthe name of Christ in false doctrine, making them a cover and ornamentfor wicked fraud, using them falsely under a show of truth, underpretense 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, butdeceives others into like transgression. Paul refers, in the epistlelesson for Easter, to this evil as the "old leaven" and the "leaven ofwickedness. " And in Second Corinthians 7, 1, he makes the sameclassification of spiritual and carnal sin, saying, "Let us cleanseourselves from all defilement of flesh and spirit. " By defilement ofthe spirit he means those secret, subtle vices wherewith man pollutesand corrupts his inner life in the sight of God; his sins not beingmanifest to the world, but deceiving human reason and wisdom. 

12. If we would be Christians we must, first of all, be dead toconduct of this sort. We must not receive nor tolerate the worldlydoctrine and corrupt inventions originating with ourselves, whether inthe nature of reason, philosophy or law, theories ignoring the Word ofGod or else falsely passing under its name. For such are wholly of theworld; under their influence man has no regard to God's will and seeksnot his kingdom and eternal life. They are meant merely to further theindividual's own honor, pride, renown, wisdom, holiness or somethingelse. Though boast is made of the Gospel and of faith in Christ, yetit is not serious, and the individual continues without power andwithout fruit. 

13. If we are risen with Christ through faith, we must set ouraffections upon things not earthly, corruptible, perishable, but uponthings above--the heavenly, divine, eternal; in other words, upondoctrine right, pure and true, and whatever is pleasing to God, thathis honor and Christ's kingdom may be preserved. Thus shall we guardourselves against abuse of God's name, against false worship and falsetrust and that presumption of self-holiness which pollutes anddefrauds 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 andcondemns as such. The spiritual sins take reason captive and deceiveit, leaving it powerless to guard against them. They are termedspiritual sins not simply because of their spirit-polluting character, for all vices pollute the spirit, the carnal vices among them; butbecause they are too subtle for flesh and blood to discern. The sinsof the flesh, however, are called carnal, or body-polluting, becausecommitted by the body, in its members. 

Now, as we are to be dead unto spiritual sins, so are we to be deadunto carnal sins, or at least to make continual progress toward thatend, striving ever to turn away from all such earthly things and tolook toward the heavenly and divine. He who continues to seek carnalthings and to be occupied with them, has not as yet with Christ diedunto the world. Not having died, he is not risen; the resurrection ofChrist effects nothing in him. Christ is dead unto him and he untoChrist. 

15. Paul's admonition is particularly necessary at the present time. We see a large and constantly-increasing number who, despite theirboast of the Gospel and their certain knowledge of the polluting andcondemning power of spiritual and carnal sins, continue in their evilcourse, forgetful of God's wrath, or endeavoring to trust in falsesecurity. Indeed, it is a very common thing for men to do just as theyplease and yet pretend innocence and seek to avoid censure. Some wouldrepresent themselves guileless as lambs and blameless; no act oftheirs may be regarded evil or even wrong. They pretend great virtueand Christian love. Yet they carry on their insidious, maliciousfrauds, imposing falsehoods upon men. They ingeniously contrive tomake their conduct appear good, imagining that to pass as faultlessbefore men and to escape public censure means to deceive God also. Butthey 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 notavail. Nothing will answer but dying to vice and then striving afterwhat is virtuous, divine and becoming the Christian character. 

16. Paul enumerates some gross and unpardonable vices--fornication, orunchastity, 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 epistlelessons for the second and third Sundays in Lent. He enjoinsChristians to guard against these sins, to be utterly dead to them. For they are sensual, acknowledged such even among the gentiles; whilewe strive after the perfect purity becoming souls who belong to Christand in heaven. It is incumbent upon the Christian to preserve his bodymodest, and holy or chaste; to refrain from polluting himself byfornication and other unchastity, after the manner of the world. 

17. Similarly does the apostle forbid covetousness, to which he givesthe infamous name of idolatry in the effort to make it more hideous inthe Christian's eyes, to induce him to shun it as an abominable viceintensely hated of God. It is a vice calculated to turn a man whollyfrom faith and from divine worship, until he regards not, nor seeksafter, God and his Word and heavenly treasures, but follows only afterthe treasures of earth and seeks a god that will give him enough ofearthly good. 

18. Much might be said on this topic were we to consider it relativeto all orders and trades in succession. For plainly the world, particularly in our day, is completely submerged in the vice ofcovetousness. It is impossible to enumerate the subtle arts it caninvent, and the good and beautiful things it knows how to pass offwhereunder it masks itself as a thing not to be considered sinful, butrather extremely virtuous and indicative of uprightness. And soidolatry ever does. While before God it is the worst abomination, before the world its appearance and reputation are superior. So farfrom being recognized as sin, it is considered supreme holiness anddivine worship. 

The very worship of Mammon wears an imposing mask. It must not becalled covetousness or dishonest striving after property, but must beknown as upright, legitimate endeavor to obtain a livelihood, aseeking to acquire property honestly. It ingeniously clothes itselfwith the Word of God, saying God commands man to seek his bread bylabor, by his own exertions, and that every man is bound to providefor his own household. No civil government, no, nor a preacher even, can censure covetousness under that guise unless it be betrayed ingross robbing and stealing. 

19. Let every man know that his covetousness will be laid to thecharge of his own conscience, that he will have to answer for it, forGod will not be deceived. It is evident the vice is gaining ground. With its false appearance and ostentation, and its world-wideprevalence, it is commonly accepted as legal. Without censure orrestraint, men are engrossed in coveting and accumulating to theutmost. Those having position and power think they have the right toacquire by violence as much as they can, daily making assessments andimposts, and new oppressions and impositions upon the poor. And thecommon rabble seek gain by raising prices, by extortion, fraud, and soon. Yet all desire not to be charged with wrong-doing; they would notthey should be called unchristian on account of their conduct. Indeed, such excess of covetousness obtains that the public robbing andstealing, 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 alldealings and interests of the world between man and man? Enough hasbeen said to induce every one who aims to be a Christian to examinehis 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 readilyperceive for himself what is consistent with Christian character inthis respect, what can be allowed with a good conscience; for he hasChrist's rule of dealing as we would be dealt with, which insuresequality and justice. Where unfairness exists, covetousness mustobtain to some extent. 

21. If you will not desist from the vice of covetousness, then knowyou are not a Christian, not a believer, but, as Paul calls you, abase, detestable idolater, having no part in God's kingdom; for youare living wholly to the world and without intent to rise with Christ. You will receive no blessing from the joy-inspiring and graciousrevelation that Christ died and rose for sinners. You cannot say, "Therefore he died for me, I trust. " Truly, Christ died for you, butif you continue in your wickedness, using this revelation as a cloakfor your mean covetousness, do not--such is the declaration of thetext--by any means apply that comforting promise to yourself. AlthoughChrist indeed died and rose for all, yet unto you he is not risen; youhave not apprehended his resurrection by faith. You have seen thesmoke but have not felt the fire; you have heard the words but havereceived nothing of their power. 

THE NEW LIFE IN CHRIST. 

22. If you would be able honestly to boast of this revelation as untoyou, if you would have the comfort of knowing that Christ, through hisdeath and resurrection, has blessed you, you must not continue in yourold sinful life, but put on a new character. For Christ died and rosefor the very purpose of effecting your eventual death with him andyour participation in his resurrection: in other words, he died thatyou might be made a new man, beginning even now, a man like untohimself in heaven, a man having no covetous desire or ambition foradvantage over a neighbor, a man satisfied with what God grants him asthe result of his labor, and kind and beneficent to the needy. 

23. In his desire to arouse Christians to the necessity of guardingagainst such vices as he mentions, Paul strengthens his admonition, inconclusion, by grave threats and visions of divine wrath, saying, "forwhich things' sake cometh the wrath of God upon the sons ofdisobedience"; that is, upon the unbelieving world, which regards notthe 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 unchristianprinciples, desiring rather to be considered righteous and God's ownpeople. 

In the last quoted clause Paul also implies that worldly conduct, thelife of worldly lusts such as covetousness and other vices, isinconsistent and impossible with faith, and that the power of Christ'sresurrection cannot reach it. For this reason he terms them "sons ofdisobedience, " who have not faith and who, by their unchristianconduct, bring God's wrath upon themselves and are cast out from thekingdom of God. God seriously passes sentence against such conduct, declaring he will reveal his wrath against it in bodily punishment inthis world and eternal punishment in the world hereafter. ElsewherePaul says practically the same thing (Eph 5, 6): "For because of thesethings cometh the wrath of God upon the sons of disobedience. " Seealso Rom 1, 18. 

24. Such is the admonition of Paul unto all who would be calledChristians. He reminds them whereunto the Gospel of Christ calls themand what his resurrection should work in them--death to all life anddoctrine not in harmony with God's Word and God's will--and that ifthey believe in the risen and living Christ, they, as risen with him, should seek after the same heavenly life where he sits at the righthand of God, a life where is no sin nor worldly error, but eternallife and imperishable treasures to be possessed and enjoyed withChrist forever. 

25. But the revelation of Christ's resurrection can be apprehended bynothing but faith. The things Paul here tells us of life and glory forChristians 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 worlddoes not understand the Christian life and has no word of praise forit; it is hostile to the faith and cannot tolerate the fact that youbelieve in Christ and refuse to join hands with it in love for worldlylusts. A hidden life indeed is the Christian's; not only hidden to theworld, but, so far as external perception goes, to the Christianhimself. Nevertheless, it is a life sure and in safe keeping, and inthe hereafter its glory shall be manifest to all the world. For Paulsays:

"When Christ, who is our life, shall be manifested, then shall ye alsowith him be manifested in glory. "

26. Here is comfort for Christians in this earthly life where, thoughthey receive the doctrine of Christ and apprehend him by faith, theirresurrection seems to the world and to their own perceptions untrue;where they must contend with sin and infirmities and moreover aresubject to much affliction and adversity; and where consequently theyare extremely sensible of death and terror when they would experiencejoy and life. In this verse Paul comforts them, showing them where toseek and surely apprehend their life. 

27. Be of good cheer, he would say, for ye are dead to the worldlylife. This life ye must renounce, but in so doing ye make a preciousexchange. Dying unto the world is a blessed experience, for which yewill obtain a life far more glorious. Ye are now, through Christ'sdeath, redeemed from sin and from death eternal and are madeimperishable. Upon you is conferred everlasting glory. But this risenlife 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 unrevealedto you, it is certain, insured to you beyond the power of any todeprive you of it. By faith in Christ's life, then, are ye to bepreserved and to obtain victory over the terrors and torments of sin, death and the devil, until that life shall be revealed in you and mademanifest to men. 

In Christ ye surely possess eternal life. Nothing is lacking to aperfect realization except that the veil whereby it is hidden so longas we are in mortal flesh and blood, is yet to be removed. Then willeternal life be revealed. Then all worldly, terrestrial things, allsin and death, will be abolished. In every Christian shall be manifestonly glory. Christians, then, believing in Christ, and knowing himrisen, should comfort themselves with the expectation of living withhim in eternal glory; the inevitable condition is that they havefirst, in the world, died with him. 

28. Paul does not forget to recognize the earthly environment ofChristians and saints, for he says: "Put to death therefore yourmembers which are upon the earth. " Though acknowledging Christiansdead with Christ unto worldly things and possessing life in Christ, heyet tells them to mortify their members on earth, and enumerates thesins of fornication, covetousness, etc. 

This is truly a strange idea, that it should be necessary for men whohave died and risen with Christ and hence have been made really holy, to mortify worldly inclinations in their bodily members. The apostlerefers to this subject in Romans 7: 5, 8, 23, and elsewhere, frequently explaining how, in the saints, there continue to remainvarious lusts of original sin, which constantly rise in the effort tobreak out, even gross external vices. These have to be resisted. Theyare strong enough utterly to enslave a man, to subject him to thedeepest guilt, as Paul complains (Rom 7, 23); and they will surely doit 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 theirfaith. Paul says in Romans 8, 13: "If ye live after the flesh, ye mustdie; but if by the Spirit ye put to death the deeds of the body, yeshall live. " In order, then, to retain the Spirit and the incipientdivine life, the Christian must contend against himself. 

This cannot be accomplished by the monastic hypocrisies wherewith someexpect to resist sin. For the pollution of sin is not merely somethingadhering to the clothing, or to the skin externally, and easily washedoff. It is not something to be discharged from the body by fasting andcastigation. No, it penetrates the flesh and blood and is diffusedthrough the whole man. Positive mortification is necessary or it willdestroy one. And this is how to mortify sin: It must be perceived withserious displeasure and repented of; and through faith Christ'sforgiveness must be sought and found. Thus shall sinful inclinationsbe resisted, defeated and restrained from triumphing over you. Morehas 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 isthe victory that hath overcome the world, even our faith. 5 And who ishe that overcometh the world, but he that believeth that Jesus is theSon of God? 6 This is he that came by water and blood, even JesusChrist; not with the water only, but with the water and with theblood. 7 And it is the Spirit that beareth witness, because the Spiritis the truth. 8 For there are three who bear witness, the Spirit, andthe water, and the blood: and the three agree in one. 9 If we receivethe witness of men, the witness of God is greater: for the witness ofGod is this, that he hath borne witness concerning his Son. 10 He thatbelieveth on the Son of God hath the witness in him: he that believethnot God hath made him a liar; because he hath not believed in thewitness that God hath borne concerning his Son. 11 And the witness isthis, 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 Godhath not the life. 

VICTORIOUS FAITH. 

1. This epistle selection was primarily arranged for this particularSunday because it treats of baptism and of the new birth of thebelieving Christian. It was in former time customary in the Church tobaptize immediately after Easter those who had accepted the Christianfaith and had been instructed in its precepts. This day is also called"Dominicam in albis, " and by us Germans "Weiszer Sonntag" (WhiteSunday), because the candidates for baptism were clad in white linenas indicative of their cleansing and new birth; just as today childrento be baptized are arrayed in a white christening-robe. 

THE NEW BIRTH. 

2. While this lesson does not treat of the resurrection of Christ, ithas reference to its fruits: faith, the very essence of Christianity, here expressed as being born of God; and the evidence of the HolySpirit, received through baptism, which assures us we are children ofGod and have, through Christ, eternal life and all blessings. 

3. Though John's language is, as usual, plain and simple, yet, in theears of men generally, it is unusual and unintelligible. The worldestimates 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 meanbringing into subjection to oneself every earthly thing and assumingthe position of sovereign of the world. Yet more absurd in the ears ofthis class is the saying that we must be born of God. "Did one everhear 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, afterthe idea of the heathen poets. " To the world there is no birth butphysical birth. Hence such doctrine as our lesson sets forth will everbe strange, unintelligible, incomprehensible, to all but Christians. But the latter speak with new tongues, as Christ in the last chapterof Mark (verse 17) says they shall, for they are taught andenlightened by the Holy Spirit. 

4. Clearly, then, when the Scriptures speak of being born of God, itis not in a human sense; the reference is not to the conditions of ourtemporal lives, but to those exalted ones of a future existence. Tosay we must be born of God is equivalent to saying that if man is tobe redeemed from sin and eternal death, to enter into the kingdom ofGod and into happiness, his physical birth will not suffice; all whichnature, reason, free-will and human endeavor may afford is inadequate. Physical birth, it is true, answers for everything in the way oftemporal possession and achievement, everything great, powerful, noble, rich, wise, learned; in short, every exalted and desirablething of earth. But all such possession and achievement serves onlythe physical existence; it is swept away by death, to which event itis ever subject. 

Hence becomes necessary a new and different birth, a birth moresignificant 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 asthe flower of the field. The grass withereth, the flower fadeth. " Thedemand is for a divine birth, a birth in which parentage is wholly ofGod; a birth signifying the operation of God's divine power in man, apower achieving something beyond the attainment of his naturalcapacities and effecting in him new understanding and a new heart. 

5. The process is this: When the individual hears the Gospel messageof Christ--a message revealed and proclaimed not by the wisdom andwill of man, but through the Holy Spirit--and sincerely believes it, he is justly recognized as conceived and born of God. John in hisgospel (ch. 1, 12) says: "As many as received him, to them gave he theright to become children of God, even to them that believe on hisname. " And in the first verse of the chapter including our text, hetells us: "Whosoever believeth that Jesus is the Christ is begotten ofGod. " Through that faith, for the sake of his Son, God accepts us ashis children, pleasing to him and heirs of eternal life; and the HolySpirit will be sent into our hearts, as is explained later. 

6. This doctrine condemns those arrogant teachers who presumptuouslyexpect to be justified before God by their own merits and works. Theyimagine that their wisdom, learning, good judgment, intelligence, fairreputation and morality entitle them, because of the good they arethus enabled to do, to the favor of God and to reception up intoheaven. But the Scriptures clearly teach the very reverse, that allthese 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 whollydifferent person, unless you were born anew, according to Christ'swords in John 3, 3. And this is something impossible to your naturalpowers. You certainly cannot make yourself of other parentage than youare. God must begin the work in you, communicating his seed--hisWord--by virtue of which the Holy Spirit operates in you, enablingyou, by faith, to cling to the promise, as said before. 

7. Now, he who is thus born of God, John declares, overcomes theworld. Verily, this is a significant and forcible assertion the HolySpirit makes; it represents a tremendous power, a great work. Thechild of God must, indeed, attempt and accomplish great things. Thebirth effected through the Word and faith makes men true sovereigns, above all earthly rulers; it gives them power even to overcome theworld, something impossible to any Roman or Turkish potentate. Theyeffect not their victory by physical force or temporal power, but bythe spiritual birth, through faith. As John says immediately after theclause we are discussing, "This is the victory that hath overcome theworld, even our faith. " Here is his own explanation of what he meansby being born of God. 

THE TWO KINGDOMS. 

8. Now, in order to understand the nature of the spiritual victory andhow it is effected, we must know just what John means by the term"world. " The reference is not to dominion over territory, to propertyor money. He implies the existence of two kingdoms. In one, thekingdom of God, the heavenly kingdom of Christ, is included, first, the angels in heaven, who are the chief lords, the inner circle ofcounselors; second, the entire Christian Church on earth, under onehead, Christ the Lord and King. In the other kingdom, the hellishkingdom, the devil is prince, and his mighty counselors and servantsare the angels who with him fell from heaven; it also includes theworld, 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 spirituallife and godly people, but the lord and regent of that kingdom--Christwith his angels, and his saints both living and dead. Thus, too, thekingdom of the world represents not only the earthly life with itsworldly interests, but particularly its lord and regent--the devil andhis 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, thoughthe leaders--Christ the Lord, and the devil--are not visible to mortaleyes. Christ rules direct and effectually, in his own power, throughthe Word and through the Holy Spirit in the hearts of believers, maintaining them in the faith and in the knowledge of his Word, andprotecting from the devil's wrath and subtlety; further, he rulesthrough his angels, who guard his followers; again, he rules throughhis people themselves, who exercise authority one over another inloving service, each teaching, instructing, comforting and admonishinga 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 withfaithless, shameless, wicked individuals, impelled by their god toevery sort of disobedience, ingratitude and contempt of God and hisWord; to idolatry, false doctrine, persecution of Christians and thepractice of all wantonness, mischief, wickedness and vice. 

10. These two kingdoms are opposed. They continually contend for thecrown; they war with each other for supremacy. Christians are broughtinto the conflict to hold the field against God's enemy, whose rule ofthe world is one of falsehood and murder; they must contend with theenemy's servants, his horde of factious spirits and basely wickedindividuals, in an effort to restrain evil and promote good. Christians must be equipped for the fray; they must know how to meetand successfully resist the enemy, how to carry the field untovictory, and hold it. 

FAITH THE VICTOR. 

11. Therefore, when John says, "Whatsoever is begotten of Godovercometh the world: and this is the victory that hath overcome theworld, even our faith, " his purpose is to admonish Christians thatbelievers must manifest the power and working of faith in life anddeed. In fact, his chief aim in writing this text was to reprove falseChristians who are pleased to hear the doctrine that we are savedthrough Christ alone, our works and merits not earning our salvation;and who imagine the hearing of this doctrine constitutes themChristians and that there is no necessity for any effort or contentionon their part. They forget that they must, through faith, become newpersons fitted to overcome the world and the devil. 

12. Victory over the devil is the sign of the true Christian. Therebywe may know men are born of God, may distinguish them from the falsechildren who enjoy but the semblance of God's Word and neverexperience its power. Such are mere "mondkinder"(moon-children)--still-born, destitute of real divine life, or divinepower. It cannot be said we have been born of God when we continue inour old dead and worldly course, and as before lie and live in sin atthe devil's pleasure. No, as children of God we must resist the deviland his entire kingdom. If, then, instead of overcoming the world youallow 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: Ifyou boast of being a child of God, but still live in fornication, adultery, and such vices, the devil has already overcome you andwrested you from the kingdom of God. If you are miserly, injuring yourneighbor by usury, by overcharging, by false wares and fraudulentbusiness, you have permitted the world and your own flesh to overcomeyou for a penny. If you entertain envy and hatred toward yourneighbor, you are at once thereby a captive servant of the devil. Thesame principle holds in the case of sins more subtle and refined, where the malicious knavery of the devil must be resisted. Forinstance, the devil deceives with misleading doctrines, impelling mento idolatry, false faith, presumption, despair, blasphemy, and so on. Now, if you yield to him, suffering yourself to be seduced, what willit profit you to boast of the Gospel faith? for you have not properlygrasped God's Word, you have not rightly recognized God in Christ, butcontinue in error, in false fancies, captivated and deceived by thedevil. 

13. It requires something more than mere human wisdom and skill, morethan human power, to withstand and overcome an enemy so formidable asthe devil. As said before, the Christian must be fortified with theknowledge of how to guard against his wiles and deceptions and how towithstand him. Hence a Christian is called a person who is born ofGod. He must be different from an intelligent heathen and a skillfulworldling to rightly understand God's Word and apprehend Christthrough faith, and must use such knowledge as weapons of offense anddefense in the conflict. Thus will he be able to withstand the deviland the world and to gain the victory. God's Word and faith are thepower which will bring him through; he cannot be overcome so long ashe 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 hiscommandments are not grievous. " Then he goes on, "For whatsoever isbegotten of God overcometh the world, " etc. Such is the powerrepresented by genuine new birth, that therein the devil, the worldand all evil are overcome. Just as, in physical birth, a normal childfully 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 notpollute myself with unchastity and fornication, I will not bringdisgrace upon another's spouse or child. The new birth will indeedteach me not to reject shamefully the treasure I have in Christ, notto lose it willingly, and not to drive from me the indwelling HolySpirit. Faith, if it truly dwells in me, will not permit me to doaught in violation of my conscience and of the Word and the will ofGod. 

Should I be tempted by avarice to deceive and defraud my neighbor, orto close my hand when I should give him aid, if I am a Christian andborn anew my faith will protest and turn me from such action. Can Iinjure my neighbor or permit him to suffer want when I mightcontribute to his relief, if I am aware that Christ has given his bodyand shed his blood for me? How can there enter into the heart of theChristian who believes he has received ineffable and eternal treasuresthrough the Son of God, the inclination to permit his neighbor tosuffer a trivial want when he can easily extend relief? Much lesswould it be possible for the Christian to injure or to do injustice tohis neighbor for the sake of shamefully gaining some small advantage. Rather he would reflect: "If I am, through Christ, a child of God andan heir of heaven, the sum of this world's goods is far tooinsignificant to induce me, for the sake of a penny, to deceive ordefraud 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 hisdeceptions, you as a Christian are to resist the temptation, remembering the blessings you have through faith received from Christin the Gospel; you have been liberated from darkness, blindness anderror; have learned rightly to know God; and have obtained the sureconsolation of grace and salvation, being aware upon what you mustdepend in life and death. Why, then, yield to the devil, allowingyourself to be robbed of salvation and eternal life? Why not muchrather let go every earthly thing than to deny the Word of God or topermit this blessed consolation to be perverted, falsified and wrestedfrom you?

15. So, then, John says, "This is the victory that hath overcome theworld, even our faith. " It is, indeed, saying very much for theChristian faith to attribute to it such power over the devil and theworld--a power transcending all human ability. It requires an agencygreater and higher than human strength to triumph over the devil, especially in the perplexing conflicts of conscience, when he vexesand tortures the heart with terror of God's wrath in the attempt todrive us to despair. At such times all our works must immediately sinkout of sight, leaving no help or victory except the faith that clingsto the word of Christ the Lord, believing that, for the sake of hisbeloved Son, God will be merciful and will not condemn us for our sinsand unworthiness if we believe in him. Such faith as this stands fastand gains the victory; neither the devil nor the gates of hell canprevail against it. 

16. The same is true in all temptations. Before we can resist andovercome, we must have faith to believe that through Christ we haveremission of sins and the favor of God; that God gives us help andstrength to enable us to stand in the conflict and successfully resistthe devil, the world, the flesh and death; that we obtain the victoryby the divine power of the Holy Spirit, lacking whose help we allwould be far too weak to win. Without faith, we are under the power ofthe devil and sin, being subject to them by natural birth. We can beliberated in no other way than through faith in Christ. 

17. That John has reference to faith in Christ is plainly evident fromhis query, "Who is he that overcometh the world, but he that believeththat Jesus is the Son of God?" The apostle's purpose therein is tomake plain just what the true Scriptural faith is and what it implies. For there are other beliefs which the world calls faith. The Jews, theTurks, the Papists, claim they also believe in God who created heavenand earth. That such belief is not the true faith, however, is provedby the fact of its ineffectiveness. It does not contend and overcome, and it permits the believer to remain as he is, in his natural birthand 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 ofChristians by the Holy Spirit. It is a sure knowledge, that does notgaze and vacillate hither and thither according to its own thoughts. It apprehends God in Christ the Son sent from heaven, through whom Godreveals his will and his love and transfers us from sin to grace, fromdeath to a new and eternal life; a refuge and trust that relies notupon its own merit or worthiness, but upon Christ the Son of God, andin 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, itis a living, active power, ever followed by victories and otherappropriate fruits. Where such fruits are lacking, faith and the newbirth are not there. 

THE SOURCE OF FAITH. 

18. Thus we have the first part of our sermon on the new birth andfaith. For the second part, John shows whence and by what means comesthe faith productive of victory; he says: "This is he that came bywater and blood, even Jesus Christ; not with the water only, but withthe water and with the blood. And it is the Spirit that bearethwitness, because the Spirit is the truth. For there are three who bearwitness [in earth], the Spirit, and the water, and the blood, " etc. 

19. John speaks of Christ's kingdom, and of the office the Holy Spiritbears outwardly and visibly in the Christian Church, represented inthe ministerial office and the sacraments. He says: "There are threewho bear witness [in earth]. " John, as usual, employs the word"witness" in connection with the thought of preaching; it is a word hefrequently uses. For instance, in the beginning of his gospel, wherehe speaks of John the Baptist, he says (ch. 1, 7): "The same came fora witness, that he might bear witness of the light. " So, in his use ofthe phrase "witness" or "bearing witness, " we are to understand simplythe public preaching of God's Word. Again, Christ says (John 16, 9-14), that the Holy Spirit shall bear witness of him; that is, heshall publicly fill the ministerial office. This is God's own witnessto his Son. And here John tells us we have the victory over the deviland the world, through faith, for the sake of Christ the Son of God. 

20. This witness Christ himself ordains shall ever go forth, andremain, in the Church. To this end Christ sent the Holy Spirit; tothis end Christ himself called and gave the Holy Spirit to theapostles and their successors, ministers, preachers and teachers, asPaul tells us (Eph 4, 11-13), who are to exercise the Word, that theWord may resound always and everywhere in the world, reaching tochildren's children, and on down to future generations. Were thewitness not in the Church, the pulpit--in fact, the entire outwardadministration of the Church--would be useless, for every man couldread the Scriptures for himself. But for the sake of the uninstructedmasses and the constantly rising young who, as yet in ignorance of theWord, need admonition--for the sake of these, the Spirit must bearpublic witness or administer the preaching office that they, too, maylearn to know the grace of God manifest and given to us throughChrist, and that God's wondrous works may be publicly recognized andextolled by us in opposition to the devil and the world. 

21. Wherever such witness is borne, there certainly will be somefruit. The witness never fails of effect. Some surely will be reached;some will accept and believe it. Since it is the witness of the HolySpirit, and the apostle says here, the Spirit beareth witness, he willbe effective, producing in us that to which John refers when he sayswe are children of God, and have the victory and eternal life. So theWord--or the Gospel message accompanied by the witness of theSpirit--and faith are vitally related. In the last analysis they areinseparable. Without faith, preaching will be fruitless; and faith hasorigin in the Word alone. Therefore, we should gladly hear and handlethe Word. Where it is, there is also the Holy Spirit; and where theSpirit is, there must be at least some believers. Even if you havealready heard the Word and obtained faith, it will always continue tostrengthen you as you hear it. One knows not at what hour God maytouch and illumine his or another's heart. It may be in a time when weleast look for it, or in the individual of whom we have leastexpectation. 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 Spiritthat John speaks, indicating the source and means of the power of thiswitness, when he says of Christ, "This is he that came by water andblood, " etc. In this sentence is included all we possess in thekingdom of Christ, and here is extolled the efficacy of our belovedbaptism and the blood or sufferings of Christ. Here John unites allthe elements in one bundle, so to speak, making a triune witness. Theybear joint witness to our faith and confirm it--these three: thewater, the blood and the Spirit. 

BAPTISM BY WATER AND BLOOD. 

23. Christ comes, first, "by water"; that is, by holy baptism. Heemploys baptism as an outward sign of his work in the new birth of manand in man's sanctification. This water by which Christ comes cannotbe a mere, empty sign; for he comes not merely to cleanse or bathe thebody with water, but to purify the whole man from all pollution andblemishes inherent in him from Adam. Christ has instituted a cleansingwholly unlike the Mosaic ablutions under the Old Testamentdispensation. Moses came with various laws relating to washings andpurifications, but they were only cleansings of the body or of theflesh and had daily to be repeated. Now, since these ceremonialscontributed nothing to man's purification in God's sight--a thing tobe effected by nothing short of a new birth--Christ came with a neworder of cleansing, namely, baptism, which is not a mere externalablution from physical impurities, but a washing effective in man'spurification from the inward pollution of his old sinful birth andfrom an evil conscience, and bringing remission of sin and a goodconscience toward God, as Peter says. 1 Pet 3, 21. Paul, also (Tit 3, 5), calls baptism the "washing of regeneration and renewing of theHoly Spirit. "

24. Christ first instituted baptism through John the Baptist. Todistinguish it from the Mosaic baptism, the old Jewish rite ofwashings, Christ styles it "a baptism unto repentance and theremission of sins. " He designs that therein man shall perceive hisinner impurities and know them to be, in God's sight, beyond the powerof outward Mosaic ablutions to reach; shall know also thatpurification of the conscience and remission of sins must be soughtand obtained through the power of Christ the Lord, who institutedbaptism. 

25. Secondly, that this cleansing of sin may be effected in us throughbaptism, something more than mere water must be present. Mere watercould effect no more than do ordinary washings, and no more thanJewish and Turkish baptisms and washings effect. There must be a powerand force accompanying the water effective to work inwardpurification, the purification of the soul. Therefore, John says, Christ came, not by water alone, but also by blood; not the blood ofbulls, or of calves, or of goats, those Old Testament sacrifices, buthis own blood, as Paul declares. Heb 9, 12. He comes through thepreaching office of the New Testament, which is his rule upon earth, imparts to us the effective power of his shed blood, his sacrifice forour sins, and thus applies to us the treasure wherewith he purchasedour redemption. 

26. Hence there is now in baptism this efficacy of the blood ofChrist. That is the true caustic soap which not only removes theuncleanness of the outer man, but penetrates to the inner nature, consuming its impurities and cleansing them away, that the heart maybecome pure in God's sight. Thus, the blood of Christ is soeffectively mingled with the baptismal water that we must not regardit as mere water, but water beautifully dyed with the precious crimsonblood of our dear Saviour, Christ. Baptism, then, cannot rightly beregarded a physical cleansing, like the Mosaic ablutions, or like thecleansing the bathhouse affords; it is a healing baptism, a baptism orwashing with blood, instituted by none but Christ, the Son of God, andthat through his own death. 

27. In the record of Christ's passion, careful note is made of thefact that blood and water flowed immediately from the spear-thrust inChrist's side as he hung upon the cross; it is pointed out as aspecial miracle. The design there is to teach that Christ's shed bloodis not without significance, but stands for a washing or bath whoseefficacy is present in the baptism with water; and that from the slainbody of Christ issues an unceasing stream of water and blood, flowingon down through the entire Christian Church, wherein we must all becleansed from our sins. What makes baptism so precious, so holy andessential is the mingling and union of the water with the blood ofChrist; to be baptized into Christ with water is really to be washedand cleansed with the blood of Christ. 

THE SPIRIT. 

28. To these two John adds a third witness, "the Spirit. " The Spiritbears witness with the water and the blood; in fact, through theseother two he operates. It is the Holy Spirit himself; not as he isinvisible up in heaven in his divine essence, but the Spirit whopublicly manifests himself through his external office and permitshimself to be heard through his Word. As John here asserts, the Spiritbears witness on earth with both the water and the blood. 

29. Neither Moses nor any other teacher in his doctrines of personaleffort and external purifications, his washings and his sprinklings ofthe blood of sheep and goats--no such teacher brings and gives theSpirit. With them is no Spirit, no divine power, no regeneration ofman. Any unbelieving, spiritless, wicked knave can exercise humaneffort and practice physical cleansing. But Christ alone brings withhim the power and presence of the Holy Spirit, who sanctifies usthrough the blood and water issuing from the divine side. The Spiritmakes us partakers of its cleansing influence through the externaloffice of preaching and through the sacraments, which are called theoffice and gifts of the Holy Spirit. Through these the Spirit works inthe Christian Church just as he did at first, among the apostles onthe Day of Pentecost, and will continue to do in the whole world, untothe last day. Without his ministration we would never obtain, nor knowanything about, the saving power of Christ's blood in baptism. 

30. Such is the kingdom Christ unceasingly develops through theChristian Church. In him we have eternal purification when to thewater is added the Spirit, who through the Word enkindles the heartand purifies it, not with the cleansing qualities of the water alone, but with the healing efficacy of the blood of Christ, whereby sins areexterminated and God's wrath appeased. Although the work of ourredemption was wrought once for all in Christ's blood shed upon thecross and is sufficient to cancel the sins of the entire world, yetChrist 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 perceivedexcept through faith in this witness, the preached word ofChrist--when with the heart man grasps it and confidently believes itis fulfilled in himself as the Word declares. Thus is the heart reallycleansed, the individual born anew, through the Holy Spirit present inthe 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 Spiritthrough the public preaching of the Gospel. This sprinkling radicallydiffers from the Jewish sprinkling of water, or of the ashes of a redheifer, or of the blood of a dead lamb or goat, round about the altarand upon the applicants for purification. In the sanctification ofChristians, the true consecrated water and the sprinkled blood ofChrist are combined; that is, the message concerning the shed blood ofour Lord Jesus Christ is "sprinkled, " so to speak, upon the soul, andwherever that Word touches the soul it is effective. The blood in thiscase is not the ineffective, lifeless blood of a slain animal, but thepotent, living blood of the Son of God. Under its application the soulcannot remain impure. Christ's blood purifies and heals from sin anddeath; it strikes at their very foundation, and entirely releases usfrom their power and grants us eternal life for soul and body. 

32. Note, this text is a grand sermon on the witness Christians havehere on earth, which the apostle in concluding explains and extols inbeautiful and comforting words. He calls it a witness that God himselfbears to his Son and that serves to assure us of being the children ofGod and possessors of eternal life. For he says: "And the witness isthis, that God gave unto us eternal life, " etc. This is indeed anexcellent witness, which God himself witnesses and declares to you, and the Holy Spirit brings and reveals to you. God cannot lie nordeceive, he is the eternal, unchangeable truth, as already mentioned. If you believe this witness, you certainly have received and possessit, as John again says: "He that believeth on the Son of God hath thewitness in him. "

FAITH TO BE IMPLICIT. 

33. The true, saving doctrine of the Christian faith is this: Theremust be witness and confidence of heart so absolute as to leave noroom for doubt that, through Christ, we are God's children and haveremission of sins and eternal life. By way of showing us how Godearnestly enjoins such faith upon us and forbids us to have any doubtson the subject, John says, "He that believeth not God hath made him aliar; because he hath not believed in the witness that God hath borneconcerning his Son. "

34. This passage annihilates the pernicious, damnable, diabolicaldoctrine of the Papists, who shamelessly claim it is right to doubtand that a Christian should doubt his title to grace. This doctrine isequivalent to teaching the propriety of disbelieving the testimony ofGod. It is charging God with falsehood, dishonoring and blasphemingthe Lord Christ, openly affronting the Holy Spirit, knowingly plungingpeople into unpardonable sins and blasphemies and consequently sendingthem to the devil without hope or comfort of salvation. 

35. Such is the beautiful fruit of papistical doctrine; such ispapistical holiness. This is what they who would be the ChristianChurch recommend to us. They would have us, with them, openly andfearlessly charge God with falsehood, trample his Word under foot andworship the devil in his stead. Further, they require us to praise andhonor them and render them thanks, rejoicing to be offered theirstipulated terms of friendship. At the same time they have not in asingle instance repented of their abominable idolatry or acknowledgedtheir error; rather they plume themselves on having in their puritytaught no wrong. If we will not accede to their demands, we must bepersecuted, put to death, exterminated everywhere in the world withfire and sword. But the devil and death may accede in our stead. Letthe godly Christian desire and pray that God may hurl such accurseddoctrine into the abyss of hell and punish as they deserve theimpenitent blasphemers since they will not cease. And let all thepeople say, Amen, amen. 

36. Note particularly the consolation of Paul's concluding words. Herehe embraces in one clear word the whole substance of the Gospel whenhe says: "He that hath the Son hath the life; he that hath not the Sonof God hath not the life. " How could he speak plainer and moreforcibly? What is the need of further inquiry and investigation ordiscussion of this theme? Do you wish to have assurance of eternallife? According to this verse, you have it truly if you possess Christthe Son of God; and you have Christ when you believe this witness andpreaching as John says, and you should confidently rely upon it inlife and in death as the divine, eternal truth. But if you believenot, you have not life; and all effort and suffering on your part, yes, combined with the effort and suffering of the whole world, willprofit you nothing. You have not the Son of God if you do not believeGod'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, yeshall take it patiently? but if, when ye do well, and suffer for it, ye shall take it patiently, this is acceptable with God. 21 Forhereunto were ye called: because Christ also suffered for you, leavingyou 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 committedhimself to him that judgeth righteously: 24 who his own self bare oursins in his body upon the tree, that we, having died unto sins, mightlive unto righteousness; by whose stripes ye were healed. 25 For yewere going astray like sheep; but are now returned unto the Shepherdand Bishop of your souls. 

PATIENCE UNDER TRIBULATION. 

1. This epistle lesson is a beautiful selection from apostolicteaching. Doubtless it was intentionally arranged for this Sunday; forPeter's concluding words, "For ye were going astray like sheep; butare now returned unto the Shepherd and Bishop of your souls, " accordwith the gospel selection about the Good Shepherd. Yet it might alsoproperly serve in part for the text of a sermon on the passion ofChrist; for the sufferings of Christ are here presented as an exampleunto us. In the preceding part of the chapter, Peter taught theChristians how, having obtained faith, they are to exhibit itsfruits--good works in the various stations of life. Particularly doeshe admonish them to manifest the fruit of patience under crosses andafflictions. 

2. When the individual accepts Christ and begins to profess his faithin word and life, invariably--it cannot be otherwise--the world, thateternal 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 butas it desires. Its rage is excited toward the Christian and itproceeds to persecute, to torture, even to murder him when possible. We often hear the wiseacre scoffers say that Christ could have enjoyedpeace had he desired to. The same may be said of Christians; theycould have peace and pleasure if they would but take advice andconform to the world. 

3. What are we to do? It is a fact that to maintain and obey the truthis to stir up wrath and hatred. Even the heathen assert as much. Butthe 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 permitall mankind to go direct to hell? Who could or would heap upon himselfthe guilt of such negligence? The godly Christian, who looks foreternal life after the present one and who aims to help others toattain unto the same happy goal, assuredly must act the part heprofesses, must assert his belief and show the world how it travelsthe broad road to hell and eternal death. And to do so is toantagonize the world and incur the displeasure of the devil. 

4. Now, since there is no escaping the fact that he who would confessChrist and make the world better must, in return for his service andbenefactions, heap upon himself the enmity of the devil and hisadherents, as Peter says--since this is the case, we must rememberthat it is incumbent upon us to have patience when the world manifestsits bitterest, most hateful enmity toward our doctrine and toward ourvery lives, when it reviles and slanders and persecutes us to theutmost for our principles. Peter here admonishes and persuadesChristians unto patience under these circumstances, and at the sametime seeks to comfort them with tender and impressive words. 

5. First, Peter reminds the believers of their calling--of theirreason and purpose in embracing Christianity. He says, in effect:"Remember, belief in Christ necessitates confession of him, and theentire Christian Church is numbered in the holy, divine calling thatstands for the praise of God and the promotion of his kingdom. " Anessential feature of this calling is the suffering of evil in returnfor good. It seems inevitable that Christians be condemned in the eyesof the world and incur its highest displeasures; that they be destinedto 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 areaccounted as sheep for the slaughter, " or for the sacrifice. Sacrificial sheep were kept in an enclosure, not permitted to go topasture with the others. They were not kept for breeding, but to bedaily, one after another, slaughtered. 

6. Paul would say: "What will you do, beloved Christians? Will youlive in the world and not encounter any persecution because of yourgood deeds? Will you rage at the wickedness of the world, and in yourrage become wicked yourself and commit evil? Understand, you arecalled to suffer persecutions; they are a consequence of your baptism, your Christianity. For these you renounced the devil and professedChrist. You are baptized unto the suffering of every sort ofmisfortune, unto the enduring of the world and the devil. " You cannotescape the smoke when compelled to live in the inn where the devil ishost and the whole house is filled with it. Again, if you would havefire, you must have smoke as a consequence; if you would be aChristian and a child of God, you must endure the resultant evils thatbefall you. 

7. In short, the Christian, because he is a Christian, is subjected tothe holy and precious cross. He must suffer at the hands of men and ofthe devil, who plague and provoke him; outwardly with misery, persecution, poverty and illness, or inwardly--in heart--with theirpoisonous darts. The cross is the Christian's sign and watchword inhis holy, precious, noble and happy calling unto eternal life. To sucha calling must we render full dues and regard as good whatever itbrings. And why should we complain? Do not even wicked knaves andopposers of Christians often suffer at the hands of one another whatthey are not pleased to endure? And every man must frequently sufferinjuries and misfortunes relative to body, property, wife andchildren. 

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 extremelyimpatient, at the torments of the world and the devil. If you areunwilling to suffer and to be reviled and slandered, if you preferhonor and ease, then deny Christ and embrace the delights of the worldand the devil. You will not, even then, be wholly free from sufferingand sorrow, though it will be your prerogative not to suffer as aChristian and for the sake of Christ. At the same time, you willdiscover that even though you enjoy only pleasure on earth, it will bebut for a brief time and ultimately you will find the bitter end ofthe pleasure sought. 

CHRIST OUR PATTERN. 

9. In the second place, by way of rendering more impressive hisadmonition, Peter holds up the example of our real Master, our Leaderand Lord, Christ, who endured persecutions similar to ours, andhimself suffered more than any. The apostle refers to him in a trulyscriptural way--as of a twin or dual character. He presents him not asan example of a saint in the ordinary sense, but as the real Shepherdand Bishop of our souls, who suffered for us, making sacrifice for oursins in his own body on the cross. In this capacity, he is ourtreasure, comfort and salvation. 

10. The apostle beautifully and strikingly points out the sublimeperfections of our Pattern, in his suffering, by way of gently urgingus to patience. He presents the chief points of Christ's endurance, examples of real patience; all our sufferings, when compared withthose of Christ, are cast into the shade. "The passion of Christ, "Peter would say, "the suffering of the Lord, is a surpassing, apreėminent and sublimely glorious thing, transcending every otherinstance of suffering; first, because it was for an example to us;second, because he suffered to save us; third, because he sufferedinnocently in all respects, never having committed any sin. " In thesethree points we must leave to him alone the distinction, humblingourselves 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 mostglorious degree of suffering, it would be but walking in hisfootprints, following his example; it would be but to fall far shortof his suffering. He would stand preėminent--the Master. He wouldmaintain immeasurable superiority and we would still be left to followas best we could. The extent of his agony, the intensity andbitterness of his sufferings, no one on earth can comprehend. And ifit be beyond our comprehension, how much more is it beyond our powerto imitate or experience. We may thank God we have it before us for anexample to behold and follow. True, we fall far short of perfectfollowing, 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 certainfew. Contrasted with Christ, all saints must with downcast eyesconfess: "Intense, bitter, grievous as our sufferings truly are, whenthe sufferings of Christ our Lord are mentioned we will willingly keepsilent; for no human example of suffering will compare with that ofChrist. "

11. Now, this one fact, that one so exalted as Christ himself, theonly and eternal Son of God, has trod the path of suffering before us, enduring unlimited distress, agony transcending the power of humanityto experience--this alone should be enough to admonish and urge anyoneto patiently endure affliction. Why, then, should we disciples, we whoare so insignificant and inexperienced in comparison with ourMaster--why should we be at all troubled at any suffering for hissake? especially when all he asks of us is to follow him, to learn ofhim and to remain his disciples. Here, mark you, is the example setbefore the entire Christian Church, the pattern she is to follow tothe extent of at least walking in Christ's steps, at the same time, however, remembering that her most intense sufferings are naught incomparison to a single drop of his shed blood, as we shall hear later. 

12. Again, this example assumes its ineffable and inimitable characterfrom the fact that Christ suffered not for himself, nor yet merely asan example, but in our stead. This act, to say the least, transcendsall human ability. No saint can boast of equaling this example, cansay he suffered for another as Christ suffered for our sins. No, hereall boasting is summarily disposed of. In respect to atonement, Christleft us no example, for none can imitate him in that. He stands alonethere. He alone was called to suffer for all men; for thoseindividuals now called and holy, and for the still uncalled andsinners. 

13. The atonement is the chief, the most exalted, article of theChristian doctrine. Faith alone apprehends it as the highest good, thegreatest blessing, of our salvation, and recognizes that we cannot, byour works or our sufferings, do or merit anything in atoning for sin. The manner in which this subject is scripturally presented prohibitsus from adding to it anything of human origin. But so the accursedpopedom has done in the teachings of its pillars and supporters themonks, 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 ourown works or our suffering are to make satisfaction for our sins, toappease God's wrath and to merit grace. This is a doctrine not foundin 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 theextent of claiming for the saints not only sufficient acquired meritfor their own salvation, but a large accumulated surplus available forothers, which they have bequeathed to the Pope, thus furnishing himwith an abundant treasury. The Pope, through indulgences, is todistribute this excess, these superfluous merits, as he feelsdisposed, at the same time dipping out for himself and his shorn fatswine the riches of the world; indeed, the ecclesiasts distributetheir own merits and works. This is the refined monastic chastity, poverty and rigid obedience of the orders--nothing but shamelessfalsehood and scandalous vice, practiced under that covering, bothprivately and publicly, with the exception of a few who were sincerein their desire to be monks, of whom I was one. These falsehoods theorders readily sold to the laity on deathbeds and under othercircumstances. 

Indeed, wretched mortals who had incurred a death penalty and wereabout to be publicly executed, they referred not to Christ forcomfort, but counseled patience in their own well-deserved sufferingand death; as if God would accept their pain as atonement for theirsins if only they suffered patiently. Purchasing of merit was theecclesiasts' chief doctrine, their strongest point. They fearlesslyproclaimed it in public, and through its influence erected numerouschurches and cloisters and satiated the avarice and cupidity of thePope. 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 hellishseat of the Roman dragon with its scales because I assailed this papaldoctrine and would not justify it. 

15. Oh, the shameful abomination, that in the temple of God and in theChristian Church must be taught and received things which make whollyinsignificant the sufferings and death of Christ! Gracious God! whatcan be said for human merit--for superfluity of human merit--when notone saint on earth has, with all his pains, suffered enough to cancelhis own obligations; much less to be entitled to the honor of makinghis sufferings avail anything before God's judgment-seat, by way ofremuneration or satisfaction for the mortal sins of others in the faceof divine wrath? Note, Peter says Christ left us an example that weshould follow his steps; which is but concluding that no saint everwrought or suffered enough to warrant the claim: "I have accomplishedthe measure--reached the limit; Christ is no more an example andpattern for me. " No; the saint ought to be ashamed to boast of hissufferings in comparison to those of Christ, and ought to rejoice inthe privilege of being partaker of the divine pain, of sharing it sofar 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 oursare as nothing. No one but Christ has suffered for the sins ofanother. No man has ever paid the price of his own sins, great orsmall. Even if man's suffering could avail aught for sin, theindividual could not go beyond expiating his own sins. But Christ hadno need at all to suffer for himself; for, as follows in the text, hehad committed no sin. He suffered to leave us an example, but yet alsoto bring to man the great blessing of being able to say, "My sins andthe sins of the whole world were atoned for upon the cross, blottedout, through Christ's death. " Peter, Mary, John the Baptist, and everysoul born of woman must include himself or herself in this statement, "Christ also suffered for you. "

17. In the third place, Christ stands preėminent, above all others, inthe 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 aone; for certainly there is to be found no other human being who hasnot at some time sinned in word or deed. "If any man stumbleth not inword, the same is a perfect man, " says James 3, 2. But where is thisperfect man, and what is his name? It is this Christ, he alone of all, James should have added. For Peter excludes all other individuals, inone 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 maninnocent of sin, either in word or deed; and in word and deed isincluded man's whole life. Speech and action are associated in variousScripture references; as in Psalm 34, 13-14: "Keep thy tongue fromevil, and thy lips from speaking guile. Depart from evil, and dogood. " But in speech is the greatest liability to error. In teaching, counseling, admonishing, consoling and censuring, and in confessingthe truth, no one indeed will be found so perfect in his utterances asnever to commit a blunder. 

19. But Christ is the one perfect example in this respect. It isimpossible for saints to attain to his faultlessness. Surely noman--unless he desires to be a liar and a true disciple of the devilinstead of a child of God and a faithful Christian--will bepresumptuous enough to put himself on an equality with Christ, willdare boast himself without sin in word and act. Christ alone hassuffered, the righteous for the unrighteous; that prerogative canhonorably and truthfully be ascribed only to Christ the Lord, and ishis perpetually. No man is just and innocent in word and act. All mustconfess their sufferings, of whatever nature, to be the result oftheir own sins, and well deserved chastisement. For the fact of havingescaped the eternal wrath, condemnation and punishment of God, theymust thank this just one alone, he who, being himself blameless, voluntarily suffered to make satisfaction for the unrighteous, andappeased God's wrath. The sufferings of all saints, then, must berated far below those of Christ the Lord. The saints must clothe andadorn themselves with his innocence, and with the entire ChristianChurch pray, "Forgive us our trespasses"; and they must confess thearticle, "I believe in the forgiveness of sins. "

20. Now, let us sum up the three arguments Peter uses in admonishingChristians to patience in suffering. First: He says, "Hereunto were yecalled. " Though you do have to suffer much and severely, you have everbefore you the example of Christ, to the limit of whose sufferings youcan never attain. You dare not boast even if you have sufferedeverything. Moreover, you are under obligation to suffer for God'ssake. Second: Christ did not suffer for his own sake, nor ofnecessity; he suffered for your sake, and all from good will towardyou. Third: He was wholly innocent--free from sin; internally--inheart--and externally--in word and deed. For where evil dwells in theheart, it cannot long remain concealed. It must manifest itself inwords, at least. Christ says (Mt 12, 34), "Out of the abundance of theheart the mouth speaketh. "

21. Why, then, should you complain of your suffering or refuse tosuffer what your sins really deserve? Indeed, you deserve much morethan you receive--even eternal suffering. But God forgives you andremits the eternal punishment for the sake of Christ the Lord, desiring that you patiently endure the lesser suffering for the uttermortification of the sins inherent in your flesh and blood. To makesuch lot the less grievous to you, Christ has gone before and left youan example of perfect patience under the most intense suffering, anexample equaled nowhere in the world. The Supreme Majesty, God's ownSon, suffered in the most ignominious manner the extremity of torture, pain and anguish in body and soul, something intolerable to mere humannature; and that innocently, and for us condemned sinners--sufferingfor the sins of strangers. 

"Who, when he was reviled, reviled not again; when he sufferedthreatened not. "

22. To further emphasize and make effectual in us the example ofChrist's patience, Peter proceeds to analyze it, to show it in itstrue colors, to mention the details and make plain how it differs fromany other example of suffering. He has told us before that Christ didno sin, neither was guile found in his mouth. Why, then, did the Jewspersecute and crucify him--put him to death? Inquire into his entirelife history and you will find that no one could justly impeach, norcould convict, him for any sin. He himself appealed to his enemies toprove aught of sin in him. No one could show an injury he had everdone to anyone, or a wrong he had ever taught or practiced. On thecontrary, he had gone about to bring to the Jewish nation the graceand salvation of God. He had revealed God's Word, opened the eyes ofthe blind, healed the sick, cast out devils, fed great multitudes whenhungry and lacking food. In short, in all his life, there was nothingin word or act but truth, goodness, beneficence and a disposition toaid. In return for the good he wrought, he was compelled to receivethe ungrateful reward of man's hatred and condemnation. His enemieswere moved solely by obdurate, diabolical hatred, and could not ceasetheir persecutions until they brought him to the cross, where he wasdisgracefully hung up nude between two murderers, being lifted up asunworthy to touch the earth and to live among men. 

23. Christ was under no obligation to endure disgrace andill-treatment. He might have refrained from his benevolentministrations when he saw the futility of his efforts with the Jews. But he did not so; even in his sufferings upon the cross he charitablyprayed for his enemies. He had authority, he had power enough, and hewould have been justified in the action, had he revenged himself onhis furious enemies, invoked evil upon them, and execrated them asthey deserved to be execrated; for they had treated him with grossinjustice before all the world, as even the testimony of his betrayerand his judge and all creatures admitted, and had bitterly reviled himwhen he hung upon the cross. But he did none of these things. He borewith ineffable meekness and patience all the ill-treatment his enemiescould heap upon him. Even in his extremity of anguish, he benevolentlyinterceded for them to his Heavenly Father, to which act the prophetIsaiah (ch. 53) offers a tribute of high praise. 

24. Notice, we have here in all respects a perfect and inimitableexample of patience--patience of the most exalted kind. In thisexample we may behold as in a glass what we have yet to learn of calmendurance, and thus be impelled to imitate that example in some smallmeasure at least. 

25. Not without reason does Peter applaud the fact that when Christwas reviled he reviled not again, and when he suffered he threatenednot. Though to endure undeserved violence and injustice is hardenough, that which more than aught else naturally renders sufferinggrievous and makes men impatient is to experience the monstrousunfairness of receiving the mean and vexatious reward of ingratitudefrom individuals who have enjoyed one's favors and greatestbenefactions. Base ingratitude is extremely painful for human natureto endure. It makes the heart flutter and the blood boil with a spiritof revenge. When no alternative presents, an outburst of reviling, execration and threatening follows. Flesh and blood has not the powerof restraint to enable it to remain calm when evil is returned forfavors and benevolence, and to say, "God be thanked. "

26. Mark the example of Christ, however, and there learn to censureyourself. Beloved, how can you complain when you see how infinitelygreater was the grief and how much more painful the anxiety endured byyour beloved Lord and faithful Saviour, the Son of God himself, whoyet bore all patiently and submissively and, more than that, prayedfor those instrumental in causing that agony? Who with a single dropof Christian blood in his heart would not blush with shame to beguilty of murmuring at his sufferings when, before God, he is sosinful and is deserving of much more affliction? Wicked, unprofitableand condemned servant must he be who does not follow his Lord'sexample of endurance but presumes to think himself better and noblerthan Christ; who with inimical spirit murmurs, complaining of greatinjustice, when he really deserves affliction, and when he suffersinfinitely 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 withoutanger and reproaches. Less reason have you to be angry and reproachfulfrom the fact that you, too, were one whose sins brought Christ to thecross. 

27. But you may say: "What? Did not Christ revile when (Mt 23) hecalled the scribes and pharisees hypocrites, murderers, serpents, ageneration of vipers, and even more severely rebuked them?" I reply:Oh yes, we would gladly follow Christ's example here; we couldcheerfully revile and accuse. It is much easier than being patient. Wewould need no Master to help us in this. But note what Peter says:When Christ was about to suffer death, having fulfilled the obligationof his ministry--having proclaimed the truth, rebuked falsehood andbeen brought to the cross therefor--and being about to conclude hismission by suffering, he reviled not; as a sheep for the slaughter, hepermitted himself to be executed and opened not his mouth against hiscalumniators and murderers. See Isaiah 53, 7. 

28. It is necessary, then, to make a distinction here. Reviling--orpronouncing execrations and threats--is of two kinds. In one case itis official and pronounced of God; in the other, without authority andcomes 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 essentialto the honor of God and the salvation of souls; for if the truth wereto be ignored, who would come to God? Official chastisement is a workof divine, Christian love. It is a parental duty imposed of God. Godhas implanted in the parent nature intense love for the child; at thesame time, if parents are godly and have proper affection for theirchildren they will not connive at, or let pass unpunished, thedisobedience of the latter. They must chastise, both with reproof andwith keen rods. These are official strokes--love stripes--enjoined ofGod, and their infliction is our duty. They are not injurious, butbeneficial. Solomon says (Prov 13, 24): "He that spareth his rodhateth his son; but he that loveth him chasteneth him betimes. " AndJesus the son of Sirach says in Ecclesiasticus: "He that loveth hisson causeth him oft to feel the rod, that he may have joy of him inthe end. "

29. So everyone may, and should, reprove when official duty or hisneighbor's case requires; it serves to reform the subject. To quoteSolomon again (Prov 27, 6): "Faithful are the wounds of a friend; butthe kisses of an enemy are profuse [deceitful]. " Reproofs and stripesprompted by love and a faithful heart are beneficial. On the otherhand, an enemy may use fair and flattering words when he has enmityand deceit at heart, preferring to let you go on to ruin rather thanby gentle reproof to warn of danger and rescue you from destruction. The faithful, conscientious physician must often, of necessity andwith great pain to the patient, amputate a limb in order to save thebody. 

Paul, too, commands pious bishops to be urgent in season, out ofseason; to reprove, rebuke, exhort, with all longsuffering. 2 Tim 4, 2; Tit 2, 15. By our silence to commend or to encourage to evil thewrong-doer would not be to manifest one's love to the offender, butrather to give him over wholly to death and the devil. 

30. It was this love and sincerity of heart which prompted Christ inhis office to censure and rebuke, for which he merited only wrath andhatred; as we say, he sought his stripes. But the duty of his officerequired such action on his part. His motive was to turn thetransgressors from their blindness and malice, and to rescue them fromperdition; and he could not be deterred by the consequent persecution, cross and death which awaited. But having fulfilled his officialduties, and the hour of his suffering having arrived, he sufferedpatiently, permitting his enemies to heap upon him all possible evilin return for his manifested love and blessings. Instead of angrilyreviling and execrating while, suspended from the cross, he enduredthe most shameful calumnies, he, with strong cries and with tears, prayed, "Father, forgive them. " It was, indeed, a heart ofunfathomable love that, in the midst of extreme suffering, hadcompassion on its persecutors and blessed them in greater measure thanparent can bless child or one individual bless another. 

31. Observe, then, the distinction between official and unofficialcensure and rebuke; the former is prompted by love, and the latter bywrath and hatred. The world, however, is artful and cunning enoughwhen it hears this distinction, to pervert and confuse the two, exercising its own revenge under the name of official zeal andreproof. For instance, if a preacher is disposed to act the knave, hecan easily give vent to his personal anger and vengeance in his pulpitutterances, censuring and rebuking as he pleases, and then claim it isall in obedience to the demand of office and for the good of thepeople. 

Again, a judge, a mayor, or other prominent official, desiringrevengefully to satisfy a personal grudge, can more successfullyaccomplish his object under the title of the office he bears and theobligations imposed upon him for the punishment of the wicked than inany other way. This practice now frequently obtains since the worldhas learned to use the Gospel to conceal its malice and knavery, toadorn it with the name of a divinely appointed office. It ever usesthe name and Word of God to cloak its infamy. But who is vigilantenough to elude such knavery and to make the children of the devilhonest? Let him who would be a Christian, then, take heed how he shallanswer such accusation. Assuredly God will not allow himself to bedeceived. He will, in due time, relieve the innocent victim ofinjustice, 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 thecross? The apostle has just been saying that Christ reviled not northought of revenge, but rather manifested love and good-will towardhis virulent enemies. How could Christ approve such malice? Truly hecould not endorse it. Nor could he commend his enemies for crucifyinghim and putting him to death upon the cross without cause. No suchconclusion may be drawn. The devil and his adherents must not construethe passage to mean license to heap all manner of torture and distressupon Christ and his saints as upon those who must not only patientlybear these things, unmoved by revengeful desires, but must rendergratitude 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 amwell treated? Several times in this epistle Peter admonishesChristians not to suffer as evil-doers, thieves, murderers. But if Isuffer innocently and am unjustly treated, I am not to justify theill-treatment and strengthen the enemy in his sins; for, so doing, Iwould approve his conduct and assume the guilt attributed. Thatprinciple would be pleasing to the Pope and the devil and to tyrants;they would willingly have it obtain. They are not wholly satisfiedeven to murder the innocent; they would prefer to be justified intheir action--to have us confess to wrong-doing. But that is somethingno Christian heart will do; it may be left to the devil. 

33. But the Papists will say: "However, it is written, You must sufferand not revile; you must thank God for persecution and pray for yourenemies. " That is true; but it is one thing to suffer patiently, thewhile wishing your enemies well and praying for them, and quite adifferent thing to justify them in their conduct. I must cease not toconfess the truth and maintain my innocence, both in heart and with mylips. But if men will not accept my word, my heart must tell me I havesuffered injustice. Rather should I endure ten deaths, could myenemies inflict them, than to condemn myself in violation ofconscience. So, when Peter made this little statement about Christ notreviling nor threatening, which was true, he did not mean that Christjustified his persecutors in their treatment of him. But what are weto do? If we do not justify our enemies when they make us suffer, theywill do even worse things to us; for they desire the name and thecredit, in the eyes of the world, of having done right by us. Yes, asChrist has somewhere said, they would have it thought they do Godgreat service by murdering us. Now, who is to judge and decide thequestion?

34. Peter declares that Christ committed the matter to him who judgesrighteously. How should he do otherwise, knowing that his persecutorstreated him unjustly and yet maintained the contrary? There was forhim no judge on earth. He was compelled to commit the matter to thatrighteous judge, his Heavenly Father. Well he knew that such sins andblasphemies could not go unpunished. No, the sentence was alreadypassed, the sword sharpened, the angels given orders, for theoverthrow of Jerusalem. Previous to his sufferings, on his way toJerusalem, as Christ beheld the city, he announced its coming doom andwept over it. Therefore, he prays for his enemies, saying: "DearFather, I must commit the matter to thee, since they refuse to hear orto see the wrong they do. Well I know they are rushing into thy wrathand thy terrible punishment, but I pray thee to forgive them what theydo to me. " And so they would have been forgiven had they afterwardrepented at the apostles' preaching, and had they not further sinnedin persecuting God's Word and thus brought upon their unrepentantselves ultimate punishment. 

CHRIST OUR EXAMPLE IN SUFFERING. 

35. Observe, as Christ did, so should we conduct ourselves in oursufferings; not approving or assenting to whatever may be heaped uponus, 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 andwho will not allow calumniation of his Word and persecution ofbelievers to pass unpunished. We must, however, pray for ourpersecutors, that they may be converted and escape future wrath andpunishment; and so we do. If it is possible for some of the bishopsand other Gospel-persecuting tyrants to be converted, we will heartilypray and desire that their conversion may come to pass. But if it beimpossible, as now, alas, is to be feared, since, after having beenmuch admonished and often prayed for and having enjoyed the bestadvantages, they wittingly rage against the known truth--if so, thenwe must commit them to God's judgment. What more can we do?

I am persuaded that the intolerable persecution and calumniating ofthe Gospel prevalent today cannot be permitted to pass with impunity. It must ultimately meet the coming judgment upon the Papacy andGermany. Of this there can be no doubt. But it is ours to continuepreaching, praying, admonishing and beseeching, in the hope ofeffecting repentance. Then, if our enemies still refuse to turn fromtheir evil ways, if they perish in their impenitence, what can we dobut say: "Dear God, we commit the matter to thee. Thou wilt punishthem; thou canst, indeed, most terribly. "

36. Such, mark you, is the example of Christ, presented to the entireChristian Church--set up as a pattern for her. Hence it is the duty ofthe Church, as Peter elsewhere tells us, to arm herself with the samemind which was Christ's, to suffer as Christ did and to think: IfChrist, my Lord and Leader, has suffered for me with so great meeknessand patience, how much more reason have I to submit to suffering! Andwhat can it harm me to suffer when I know it is God's will? Notbecause the suffering in itself is so perfecting and precious, but forthe sake of the dear Saviour who suffered for me. I know, too, that mypersecutors thus commit most abominable sins against God and incur hiswrath and punishment. Why, then, should I be impatient or desirerevenge? I am already too highly honored of God in the fact that mysufferings meet his approbation and that he will perfectly avenge meof mine enemies. What can it advantage me for them to burn eternallyin hell? I will rather pray and use my utmost efforts for theirconversion. If I fail and they are determined to persist in theircourse, 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. Heteaches not only the merit in Christ's sufferings, but introduces boththemes--its efficacy and example. Such is Paul's custom, also. In thisverse Peter presents Christ's sufferings in the light of a sacrificefor sin. They constitute a work acceptable to God as satisfaction forthe sins of the whole world and effective to reconcile him to men. Sogreat is God's wrath toward sin that none but that eternal one, theSon of God, could avert it. He had himself to be the sacrifice, toallow his body to be nailed to the cross. The cross was the altarwhereupon the sacrifice was consumed--wholly burned--in the fire ofhis unfathomable love. He had to be his own high priest in thissacrifice: for no earthly mortal, all being sinners and unclean, couldoffer to God the sacrifice of his beloved and wholly sinless Son; theboasting of the priests of Antichrist in regard to their masses, tothe contrary notwithstanding. Now, by the single sacrifice of God'sSon, our sins are remitted and we obtain grace and forgiveness; andthis fact can be grasped in no other way than through faith. 

38. Peter mentions the ultimate object of the divine sacrifice madefor us, what it accomplished in us, the fruit Christ's passion shallyield; for he would not have the Christian Church overlook that point, or neglect to preach it. Christ, he tells us, took upon himself oursins, suffering the penalty. Therefore, Christ alone is entitled to becalled 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 uslive no longer unto sin but unto righteousness. Now, if in Christ oursins are sacrificed, they are put to death, blotted out; for tosacrifice means to slay, to kill. Under the Old Testamentdispensation, all sacrifices had to be presented to God slain. Now, ifour sins are put to death, it is not meant that we are to live inthem. 

39. Therefore, the saving doctrine of remission of sins and ofChrist's grace cannot be so construed as to admit of our continuing inthe old life and following our own desires. According to Paul (Rom 6, 1-8), enjoying grace and remission of sins does not give license tolive 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 nolonger live and reign in us. In Christ's holy body were they throttledand slain expressly that they might also be slain in us. 

40. Be careful, then, what you believe and how you live, that theefficacy of Christ's sufferings may be manifestly fulfilled in you. If, through faith, you have rightly apprehended his sacrifice, itsvirtue will be indicated in the subduing and mortifying of your sins, even as they are already slain and dead through his death on thecross. But if you continue to live in sins, you cannot say they aredead in you. You but deceive yourself, and your own evidence is falsewhen you boast of Christ in whom all sins are put to death, if sinremains vigorous in you. We naturally conclude it is inconsistent forsin to be dead in us and yet alive; for us to be free from sin and yetcaptive or fast therein. This fact has already been sufficientlypointed 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 liberatedus therefrom--a thing the combined sacrifices of all mortal bodiescould never have effected--but, sin being put to death by him, toendeavor to become ever more and more free from sin's sway in ourbodies, and to live henceforth unto righteousness, until we shall becompletely and finally released from sin through death. Therefore, ifbefore you believed on Christ you were an adulterer, a miser, acoveter, a maligner, you ought now to regard all these sins as dead, throttled through Christ; the benefit is yours through faith in hissacrifice, and your sins should henceforth cease to reign in you. Ifyou have not so received the sacrifice, you cannot boast of Christ andfaith. Though Christ has died for you, though your sins have been putupon him and reckoned dead, still you are not rid of those sins if youdo not desire to be, if you do not, through faith, apprehend Christand his blessing, nor in your life and conduct follow his example. 

42. Now you will say: "But you teach that we are all sinners, thatthere is not even a saint on earth without sin. And surely we mustconfess the article, 'I believe in the remission of sins, ' and mustpray, 'Forgive us our debts. '" I reply, most assuredly you never willattain sinless perfection here on earth; if such were the case youwould have no further need for faith and Christ. At the same time, itis not designed that you should continue as you were before obtainingremission of sins through faith. I speak of known sins wittinglypersisted 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 theirmortification. And if occasionally you fail, if you stumble, youshould immediately rise again, embrace forgiveness and renew yourendeavor to mortify your sins. 

"By whose stripes ye were healed. "

43. It seems as if Peter could not sufficiently exalt and makeimpressive Christ's sufferings. He brings in nearly the entireFifty-third chapter of Isaiah in the attempt. Note how, in regard tothe efficacy of works, he always significantly introduces the twothemes at the same time--how he carefully distinguishes betweenperforming human works in obedience to Christ's example, and receivingby faith the merit of Christ's work. First, we have, "Who his own selfbare our sins in his body upon the tree . .. By whose stripes ye werehealed. " This is the vital part in our salvation. Christ alone couldfully accomplish the work. This doctrine must be taught in its purityand simplicity, and must so be believed, in opposition to the deviland his factions. Only so can we maintain the honor and the office ofChrist wherein is anchored our salvation. But the second part of thedoctrine must not be overlooked. There are false Christians who acceptonly the first part and make no effort to reform themselves; but, being liberated from our sins and in a state of salvation, we may notagain defile ourselves therewith. Where these two principals of theChristian doctrine are not maintained in their proper relation, injurymust result to the truth in two respects: they who are occupied solelywith their own works corrupt the true doctrine of faith; they whoneglect to follow the example of Christ retard the efficacy and fruitof 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 andmerits, but by Christ's wounds and death alone. Forgiveness cost younothing, Peter teaches; no blood, no wounds. You were powerless inthis direction. You were but miserable, erring, lost sheep, separatedfrom God, condemned to hell and unable to council or help yourselves. In just such condition are all they who are out of Christ. As Isaiahthe prophet says more plainly in the chapter from which these wordsare taken (verse 6): "All we like sheep have gone astray; we haveturned every one to his own way. " That is, whatever our lives, whatever our intent, we but turned farther away from God. As it iswritten (Ps 14, 3): "They are all gone aside; they are together becomefilthy; there is none that doeth good, no, not one. "

45. That men are prone to go astray like sheep is clearly exhibited intheir conduct; history proves it. It has ever been the case that whenmankind was divided into various idolatries or false services of God, into superstitions numerous and varied, even when God's people thoughtto have attained the perfection of holiness--then one ran here andanother there, ever seeking and seeking to come upon the road toheaven but getting farther and farther from it. It was exactly thecase 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 untilit finally perishes, unless it hears again the voice of the shepherd. Let no one, then, dare boast of having himself found the right way toheaven, of having merited God's grace and the remission of sins by hisown manner of life. All men must confess the truth of Scripturetestimony that we were but erring sheep, fleeing ever farther from ourShepherd 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 youback to himself, from your erring and idolatrous ways. It was not yourown effort that effected your return; it was accomplished at the costof your Shepherd's wounds and shed blood. Be careful, then, Peterwould say, to live not like erring and lost sheep; but, beingconverted--turned back--follow your beloved Saviour. In him you have agodly Shepherd who faithfully pastures and cares for you; and also aloyal Bishop who ever watches over and guards you, not permitting youto stray. 

47. Immeasurably gracious and comforting are these words. But themeaning of the word "bishop" has been miserably obscured and pervertedby our idolatrous priests and episcopal frauds. Likewise have theyperverted and corrupted the terms "ecclesiasts, " "Church, " "divineservice, " "priest, " etc. , by their antichristian rule. Only those haveright to the name "ecclesiast" who have been redeemed from their sinsthrough Christ's wounds, and who live holy lives. But the Papists havetaken the name away from true Christians and applied it to the Pope'sbesmeared, and shaven-headed ones. Again, when we hear the word"bishop" we think only of great, pointed caps and of silver staves. Asif it were sufficient to place in the Church such masks, such carvedand hewn idols! For they are nothing better; in fact, they do moreharm. 

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 ofstate or municipal affairs. Formerly there were bishops in eachparish, deriving their name from the fact that their office requiredoversight of the Church and the guarding against the devil, againstfalse doctrines and all manner of offenses. Paul, too (Acts 20, 28), reminds the bishops of their office, saying: "Take heed untoyourselves, and to all the flock, in which the Holy Spirit hath madeyou bishops [overseers]. " And overseers should bishops still be, as infact all godly preachers and carers for souls are. But in all Popedomthe office now is but a mere name, to the sin and shame of the entireChristian 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 nameare identical), and who bears it with due honor, to our eternalhappiness. For, standing at the right hand of God and showing hiswounds, he unceasingly intercedes for us before the Father; andmoreover, on earth he rules, sustains, nourishes and protects, throughhis Word, his sacraments and the efficacy of the Holy Spirit, thelittle flock that believe in him. Were he not present with andwatching over us here, the devil would long ago have overthrown anddestroyed us, and also the Word of God and the name of Christ. Andsuch is the case when God in wrath turns away his eyes from the worldto punish its ingratitude. Then immediately everything falls into thedevil's power. Therefore, pure doctrine, faith, confession and the useof the sacraments are dependent for their perpetuity solely upon thevigilant guardianship of our beloved Shepherd and Bishop. 

49. Comforting, indeed, is it to have in Christ a priest so faithfuland righteous; though, alas, the worthy name of "priest" also has beensubjected to shame and contempt because of the Pope's disgraceful, shaven, shallow-headed occupants of the office. Comforting, indeed, itis to be the happy lambs who have a welcome refuge in the Shepherd andfind in him joy and comfort in every time of need, assured that hisperfect faithfulness cares for and protects us from the devil and thegates of hell. Relative to this subject, the entire Twenty-third Psalmis a beautiful and joyous song, of which the refrain is, "The Lord ismy Shepherd. "

_Third Sunday After Easter_

Text: First Peter 2, 11-20. 

11 Beloved, I beseech you as sojourners and pilgrims, to abstain fromfleshly lusts, which war against the soul; 12 having your behaviorseemly among the Gentiles; that, wherein they speak against you asevil-doers, they may by your good works, which they behold, glorifyGod in the day of visitation. 

13 Be subject to every ordinance of man for the Lord's sake: whetherto the king, as supreme; 14 or unto governors, as sent by him forvengeance on evil-doers and for praise to them that do well. 15 For sois the will of God, that by well-doing ye should put to silence theignorance of foolish men: 16 as free, and not using your freedom for acloak 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 onlyto the good and gentle, but also to the froward. 19 For this isacceptable, if for conscience toward God a man endureth griefs, suffering wrongfully. 20 For what glory is it, if, when ye sin, andare buffeted for it, ye shall take it patiently? but if, when ye dowell, and suffer for it, ye shall take it patiently, this isacceptable with God. 

OUR CHRISTIAN DUTIES. 

1. This epistle selection, too, is an admonition to good works, or thefruits of faith. It touches upon nearly every condition of life, teaching how each individual should live and conduct himself. Butfirst, Peter admonishes Christians in general that in theirintercourse with gentiles, or the unbelieving world, they give no realoccasion for censure or reproach concerning their conduct. Theadmonition seems to hinge upon the fact that Christians, as theapostle reminds them in the first and second chapters, have beencalled to a lively, a never-dying, hope of an imperishable inheritancein heaven, and of eternal joy and salvation; that they are nowredeemed, having obtained remission of sins through the precious bloodof Christ; and again, that they are become a holy nation and royalpriesthood, to show forth and magnify the grace of God, they who intime past were not God's people and had not obtained grace. "But now, "Peter would say, "you have obtained grace through the divine callingof Christ, through the suffering of your Lord. Live, then, as a holypeople of God and citizens of heaven. "

2. We have already heard that in the Christian life are two essentialprinciples, two principles upon which Christian teachers may layemphasis. First, faith in the fact that through Christ's blood we arereleased from sin and have forgiveness; second, being forgiven, ournatures are to be changed and we are to walk in newness of life. Inbaptism, when we first believe, we obtain not only remission of sinswhereby we are of grace made children of God, but also the power topurge out, to mortify, the remaining sins. Our transgressions are notforgiven, Paul says (Rom 1, 6), with the privilege of continuing inthem, as the insolent rejecters of grace imagine. It is this way: Oursins being blotted out through the blood of Christ, we need not tomake remuneration or render satisfaction for them; we are children ofgrace and enjoy forgiveness. Nevertheless, inherent sin is notentirely purged out, or mortified. 

REMISSION AND MORTIFICATION DEFINED. 

3. There is difference between remission of sins and mortification ofthem. The distinction should be made clear for the sake of combatingthose who confound and pervert the two principles by their falsedoctrines. In regard to remission, the Pope and many others havetaught that forgiveness of sins is obtained through the foolishness ofmen's own self-elected works, the satisfactions of their own devising. This error has ever prevailed in the world. Cain was the first to makeit, 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 ofthe doctrine of grace without enjoying its happy results. They proceedas if mere forgiveness were enough, and without further effect thanaverting punishment; as if it leaves us where we were before, notameliorating in any wise our moral condition; and as if no more is tobe known about Christ and the Gospel. 

Therefore, they who claim to be Christians must learn that, havingobtained forgiveness without merit on their part, they shouldhenceforth give no place to sins, but rather resist their former evillusts and avoid and flee from the fruits and works thereof. Such isthe substance of this lesson. 

4. But note from the apostle's words how his view has changed sincethe time when, as a fisherman of Bethsaida, he went about with theLord previous to the Lord's death and resurrection. At that time Peterand the other apostles, in fact the entire Jewish nation, had no otherconception of Christ's kingdom--or the kingdom of God--than as anearthly one wherein they should know only happiness, figuring aswealthy farmers, citizens, noblemen, counts and lords. The sum of theworld's goods should be theirs, and all the gentiles their vassals. They were to be thenceforth undisturbed by enemies, wars, famine ormisfortune, and to enjoy the extremity of peace, leisure and happinessunder their supreme King, the Messiah. Such were their hopes, eventheir expectations. With these pleasing fancies were their mindsfilled. And just so today are the Jews full and drunken with theirvisionary dreams. 

THE NATURE OF CHRIST'S KINGDOM. 

5. Observe here, however, Peter teaches that the lot of the sharer inChrist's kingdom is quite the reverse of what he once imagined. "Obeloved Christians, " he would say, "who are called and baptized intothe royal and priestly kingdom of Christ, I have now to tell youthings quite different from the ideas and dreams you and I used toentertain. We are, it is true, citizens, counts and lords in thekingdom 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 anddominions. You are not, be it known, lords and noblemen in a worldlysense; neither is Christ a king as the world regards kingliness, andthe kingdom of the world is not in harmony with his. Know, then, youmust regard yourselves strangers and pilgrims in the kingdom of theworld. 

"Therefore, I admonish you that, having now becomeChristians--brothers in the eternal heavenly kingdom--your manner oflife should be such as becomes them who are no longer of a worldlykingdom. Regard this earthly life only as the traveler or pilgrimregards the country wherein he journeys, the inn where he procures anight's lodging. He does not expect to remain in the city, to be mayoror even a citizen. He finds there his food, but his thoughts are castbeyond its gates, to the place where home is. So, " Peter says, "mustyou look upon your earthly course. You did not become Christians withthe prospect of reigning here on earth, as the Jews fancy they shallreign and be established. The dwelling-place, the citizenship and theauthority of Christians are to be found in another direction, not inthis 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 normisfortune such as you must endure in this earthly harbor shall everenter. "

CHRISTIAN USE OF THIS LIFE. 

6. But how is indifference to this life to be accomplished? Peter goeson to say: "Be subject to every ordinance of man . .. Whether to theking . .. Or unto governors"; again, "Servants, be in subjection toyour masters . .. Also to the froward. " How is it consistent with royalcitizenship in a celestial country to be a pilgrim on earth? How canwe live here with wives and children, houses and lands, and beingcitizens under a temporal government, and yet not be at home? There isa distinction here which, as before said, was at first difficult forthe beloved apostles themselves to understand. But to Christians, especially those of today, it should be clear. Christ and the apostlesdo not, in this teaching, design the rejection of external governmentand human authority--what Peter here terms ordinances of men. No, theypermit these to remain as they are; moreover, they enjoin us to submitto and make use of them. 

7. This is the difference to be kept in mind: We are to conductourselves in our earthly stations and occupations as not regardingthis life our true kingdom and best good. And we are not to think thelife beyond holds nothing more nor better than what we possess here, as do the Jews and the Turks. Although they believe in theresurrection of the dead, they carnally imagine the future life willbe like the present except for its perfect peace and happiness, itsfreedom from misfortune, persecution and all ills. It is theprerogative of the Pope and his holy epicures to believe nothing inany respect. 

Every Christian, be he lord or servant, prince or subject, shouldconduct himself as befits his station, using in trust whatever God hasgiven him--dominion and subjects, house and home, wife and children, money and property, meat and drink. He is to regard himself solely asa guest of earth, as one eating his morsel of bread or taking hislunch in an inn; he must conduct himself in this earthly harbor as apious guest. Thus may he actually be a king reigning with fidelity, ora lord faithful to his office, and at the same time declare: "I countnothing on this life. I do not expect to remain here. This is but astrange country to me. True, I am seated in the uppermost place attable in this inn; but the occupant of the lowest seat has just asmuch as I, here or yonder. For we are alike guests. But he whoassigned my duty, whose command I execute, gave me orders to conductmyself 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 uptheir journey when these things pass, and to move on out of life asthe 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 towardthose with whom they come in contact, not infringing on the rights ofany. For a visitor may not unrestrainedly follow his own pleasure andinclinations in the house of a stranger. The saying is: "If you wouldbe a guest, you must behave civilly; otherwise you may promptly beshown the door or the dungeon. "

9. Christians should be aware of their citizenship in a bettercountry, that they may rightly adapt themselves to this world. Letthem not occupy the present life as if intending to remain in it; noras do the monks, who flee responsibility, avoiding civil office andtrying to run out of the world. For Peter says rather that we are notto escape our fellows and live each for himself, but to remain in ourseveral conditions in life, united with other mortals as God has boundus, and serving one another. At the same time, we are to regard thislife as a journey through a country where we have no citizenship--wherewe are not at home; to think of ourselves as travelers or pilgrimsoccupying for a night the same inn, eating and drinking there and thenleaving the place. 

10. Let not the occupants of the humbler stations--servants andsubjects--grumble: "Why should I vex myself with unpleasant householdtasks, 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 stationand enjoy myself; the monks and priests have, in their stations, withdrawn themselves from the world and yet drunk deeply, satisfyingfleshly lusts. " No, this is not the right way. If you are unwilling toput up with your lot, as the guest in a tavern and among strangersmust do, you also may not eat and drink. 

Similarly, they who are favored with loftier positions in life maynot, upon this authority, abandon themselves to the idea of living inthe sheer idleness and lustful pleasure their more favored stationpermits, as if they were to be here always. Let them reason thus:"This life, it is true, is transitory--a voyage, a pilgrimage, leadingto our actual fatherland. But since it is God's will that everyoneshould serve his fellows here in his respective station, in the officecommitted to him, we will do whatever is enjoined upon us. We willserve our subjects, our neighbors, our wives and children so long aswe can; we would not relax our service even if we knew we had todepart this very hour and leave all earthly things. For, God bepraised, had we to die now we would know where we belong, where ourhome is. While we are here, however, on the way, it is ours to fulfillthe obligations of our earthly citizenship. Therefore, we will livewith our fellows in obedience to the law of our abiding-place, evenunto the hour wherein we must cross the threshold outward, that we maydepart in honor, leaving no occasion for complaint. "

11. Thus, mark you, should every Christian conduct himself here onearth, according to Peter. In the first place, he should know where ishis real home, his fatherland. We learn this through faith in Christ, whereby we become children of God, heirs of eternal life, citizens ofheaven. Accordingly, we sing: "Now we pray thee, Holy Spirit, for truefaith, " etc. , when we depart home from this wretchedness. Thissentiment accords beautifully with the text here where Peter calls us"sojourners and pilgrims"--wayfarers in earthly wretchedness, desiringhome and casting our thoughts beyond the gates of our sojourning-place. Second, though we must suffer this wretched condition in a foreignland, we are under obligation to render every honor to the host and torespect the inn, making the best of whatever may befall us. 

12. The prophet Jeremiah found it necessary to give admonition of thissort to his wretched Jewish countrymen in Babylon who longedunspeakably to be home again and almost despaired because of having solong to suffer misery among strangers when many of their brethren wereat home. Other prophets had encouraged them with the promise of soonbeing returned. Consequently many of them ceased to till the land andneglected to provide for a livelihood. To these Jeremiah writes (ch. 29, 10): "Ye must have patience, for ye are not so soon to return--nottill seventy years be accomplished. " Meanwhile, though in wretchednessand captivity, they were to do as he bids in verses 5-7: "Build yehouses, and dwell in them; and plant gardens, and eat the fruit ofthem. Take ye wives, and beget sons and daughters; and take wives foryour sons, and give your daughters to husbands, that they may bearsons and daughters: and multiply ye there, and be not diminished. Andseek the peace of the city whither I have caused you to be carriedaway captive, and pray unto Jehovah for it; for in the peace thereofshall ye have peace. "

That there in their misery they should build houses and makethemselves citizens of Babylon, should marry and rear children--yes, give their children in marriage--as if they were to remain therepermanently--this injunction of the prophet was altogetherdisagreeable and annoying to them. And still more offensive was thecommand to pray for the city and kingdom wherein they were captives. Much rather would they have prayed for liberation; for, influenced bythe other prophets, they hoped to return home the following year. 

13. Now, how was it with them? The godly, faithful ones had reason tohope and trust in release and a return to their own kingdom. Surelythere was no pleasure, no joy, for them in their present miserablecondition, as in Psalm 137 they testify and complain by the rivers ofBabylon. There they cried and wept and had not an hour of enjoymentwhen they thought of home. The long seventy years their heartscontinually stood at the gate ready to depart, so that they had noinclination whatever to build houses, to cultivate farms, to makegardens, to take wives and rear children. Nevertheless, the prophetbids them meet all the requirements of citizens of that country; andmore than that, to pray for their hosts in the same spirit in whichthey would pray for their neighbors and fellow-citizens, asking Godfor peace and prosperity upon the city. 

CHRISTIANS SUBJECTS OF TWO KINGDOMS. 

14. So, too, Christians are subjects of two kingdoms--they haveexperience of two kinds of life. Here on earth where the world has itshome and its heavenly kingdom, we surely are not citizens. Accordingto Paul (Phil 3, 20), "our conversation"--our citizenship--"is withChrist in heaven"; that is, in yonder life, the life we await. As theJews hoped to be released from Babylon, we hope to be released fromthis present life and to go where we shall be lordly citizens forever. But being obliged to continue in this wretched state--our Babylon--solong as God wills, we should do as the Jews were commanded todo--mingle with other mortals, eat and drink, make homes, till thesoil, fill civil offices and show good will toward our fellows, evenpraying for them, until the hour arrives for us to depart unto ourhome. 

15. He who is guided by these facts, who comprehends the distinctionbetween the kingdom of heaven and the kingdom of the world, will knowhow to resist successfully all classes of fanatics. For these latterpaint this life in a terrible aspect. They want to run out of theworld entirely, and are unwilling to associate with anyone; or theyproceed to disturb civil regulations and to overthrow all order; oragain, as with the Pope, they interfere in secular rule, desiringtemporal 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 amongstrangers, it is ours to live righteously, honorably and chastely, tofurther civil and domestic peace and to lend counsel and aid tobenefit even the wicked and ungrateful, meanwhile constantly strivingafter our inheritance and keeping in mind the kingdom whither we arebound. 

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 asthough he possessed not, who has wife and children as though he hadthem not and who builds as though not building. How is it possible toreconcile these seeming inconsistencies? By making the Christian faithdistinct from the faith of the Jews and Turks--yes, of the Papistseven: by accepting the fact that the Christian's attitude toward thisearthly life is the attitude of the guest; that in such capacity is heto build, to buy, to have dealings and hold intercourse with hisfellows, to join them in all temporal affairs--a guest who respectshis host's wishes, the laws of the realm and of the city and thecustoms of the inn, but at the same time the Christian refrains fromattesting his satisfaction with this life as if he intended to remainhere and hoped for nothing better. Thus will the Christian passthrough every temporal event in the right way--having every possessionas though not having it, using and yet not cleaving to it; not sooccupied with the temporal as to lose the eternal, but leavingbehind--forgetting--the former while striving after the latter as thegoal set before him. 

17. Therefore, they who presume to run out of the world by going intothe desert or the wilderness; who, unwilling to occupy the inn butfinding it indispensable nevertheless, must become their ownhosts--these are great and unreasonable fools. Surely they must eatand drink and have clothing and shelter. With these things they cannotdispense, even if they can withdraw from all society. Nor is theiraction 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 isyours. Nor has God separated you from men; he has placed you insociety. Each individual is created and born for the sake of otherindividuals. 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 creepinginto a corner or going into the wilderness. You cannot so escape thedevil and sin. Satan will as easily find you in the wilderness in agray cap as he will in the market in a red coat. It is the heart whichmust flee, and that by keeping itself "unspotted from the world, " asJames 1, 27 says. In other words, you must not cling to temporalthings, but be guided by the doctrine of faith in Christ, and awaitthe eternal, heavenly inheritance; and in that faith and that hope areyou to execute the trust and work committed to you here, declaring thewhile: "That which I do here is not the chief good, the thing of realvalue, for which I live; though such is the case with the world, theJews, the Turks and the Papists. I hold this temporal life as atavern, valuing it no more than the guest values the inn where heenjoys food and lodging, while heart and mind turn ever to his ownhome. "

What tolerance would there be for one foolish enough to declare: "Iwill not eat nor drink here. I will behave peculiarly, smashingwindows and turning things upside down, for this is not myabiding-place"? For the very purpose of advancing himself on hisjourney, the traveler should make use of the inn, accepting whateveris offered. 

19. Likewise should Christians use the world, constantly casting theirthoughts beyond this life, notwithstanding they have here house andhome, wife and children. These are for the present life only, yet theChristian owes them due consideration, the while he asserts: "Today weare here, tomorrow elsewhere. Now we avail ourselves of this inn, thenext day of another. We do not expect to remain here. "

Relative to this subject, Peter in his beautiful Pentecostal sermonsays concerning David, who nevertheless was a holy king, that he didnot ascend into the heavens, but, having fulfilled the will of God, fell asleep. Peter, so far from being willing to disparage David'soffice and rule, to criticise him therein for wrong-doing, rathermagnifies it in glowing terms. David was a king, and cast not asidehis crown; no, he retained his royal glory. He held his office as aGod-intrusted one, in the execution whereof he served God. Similarlyshould the righteous ruler do--in fact, all men in their respectiveoffices and stations. Let them remember they are not placed where theyare to choose their own pleasure, but solely for the service of God. Such is their duty so long as they are here--transients, like thestranger at the inn with other guests, who conducts himself withrespect to the needs and the pleasure of his fellows, doing as theydo, and in case of danger and necessity uniting with them in theeffort to help and protect. 

20. King David did not regard his kingdom and his God-bestowedblessings as his real glory, but as his office, his opportunities forservice in this earthly pilgrimage. In it all he remains a guest, expecting to leave this tarrying-place for a certain abode. Hence hesays (Ps 39, 12): "I am a stranger with thee, a sojourner, as all myfathers were. " How is that? Has a king of David's glorious rankoccasion to speak thus? Is he a guest who occupies a royal throne, whois lord of landed estate and of more than twelve hundred thousandpeople according to his own calculation? This is David's meaning: Inhis kingdom he serves God as a transient here on earth, and set apartby God for that purpose; but at the same time as a citizen of God'skingdom in another life, another existence, which he regards moreglorious than earthly glory, and as affording something better than atemporal crown. 

REASONS TO ABSTAIN FROM CARNAL LUST. 

21. Such is Peter's teaching. He admonishes Christians to Christlikelives and works in view of the fact that they are called to greatglory, having become through Christ a royal priesthood, a people ofGod and citizens of heaven. He would have them occupy this temporalworld as guests, striving after another and eternal kingdom; that is, to abstain from all carnal lusts and maintain a blameless walk, a lifeof good works. The apostle assigns two reasons for such self-denial:First, that we may not, through carnal, lustful habits, lose thespiritual and eternal; second, that God's name and the glory we havein Christ may not be slandered among our heathen adversaries, butrather, because of our good works, honored. These are the chiefreasons for doing good works. They ought most forcibly to urge us tothe performance of our duties. 

22. Peter admonishes, first, to "abstain from fleshly lusts, which waragainst the soul. " He implies that if we do not resist carnalinclinations, but rather follow them, we shall lose our pricelesseternal inheritance. To be a stranger on earth, striving after anotherand better life, is inconsistent with living in fleshly lusts as ifone's sole intent was to remain in the world forever. If you wouldhave the things of one life, Peter says, you must forsake the thingsof the other. If you forget your fatherland and lie drunken with thiscarnal life, as does the heathen world in living in unbelief andwithout 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 theflesh; for these, Peter says, war against the soul--against faith andthe good conscience in man. If lust triumphs, our hold on the Spiritand on faith is lost. Now, if you would not be defeated, you mustvaliantly contend against carnal inclinations, being careful toovercome them and to maintain your spiritual, eternal good. In thisinstance, our own welfare demands the conquest. 

23. In the second place, God's honor calls for it. God's honor here onearth is affected by our manner of life. We are to avoid givingoccasion for our enemies to open their mouths in calumniation of God'sname and his Word. Rather must we magnify the name of God by ourconfession and general conduct, and thus win others, who shall with usconfess and honor him. Christ commands (Mt 5, 16): "Even so let yourlight shine before men; that they may see your good works, and glorifyyour Father who is in heaven. "

24. Peter proceeds to enumerate certain good works appropriate toChristians in all stations of life, particularly those Christiansunder authority, or in a state of servitude--men-servants andmaid-servants. In the apostle's day, Christians had to submit toheathen authority--to serve unbelieving masters. Peter admonishesChristians to glorify God by their conduct, patiently bearing theviolence and injustice offered, and forbearing to return evil; as weheard in the epistle lesson for the preceding Sunday which followstoday's text. But to take up all the good works Peter enumerates herewould 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 ofthem that are asleep. 21 For since by man came death, by man came alsothe resurrection of the dead. 22 For as in Adam all die, so also inChrist shall all be made alive. 23 But each in his own order: Christthe firstfruits; then they that are Christ's, at his coming. 24 Thencometh the end, when he shall deliver up the kingdom to God, even theFather; when he shall have abolished all rule and all authority andpower. 25 For he must reign, till he hath put all his enemies underhis 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, Allthings are put in subjection, it is evident that he is excepted whodid subject all things unto him. 28 And when all things have beensubjected unto him, then shall the Son also himself be subjected tohim 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 useup to this time, particularly as some of them are excellent andprofitable; nevertheless, a different order and selection might wellhave been made. For portions have been taken from James for the twoSundays following, the intent of the compilers having been to choosesomething from each of the apostles, among whom they regarded Jamesone of the chief. These selections, however, seem not to have beenwritten by an apostle; they do not at all compare with the selectionsfrom the other apostles. It were better for the instruction andcomfort of the people, and as befitting this season, to handle thearticle of the resurrection--concerning the resurrection of bothChrist and ourselves, or of all the dead--between Easter andPentecost. It seems appropriate so to do, making selections from thepreaching of the apostles; for instance, the entire fifteenth chapterof Paul's first epistle to the Corinthians, which treats throughout ofthe resurrection of the dead. Therefore, we shall arrange this chapterto the present and following Sundays. It is our intent to so use ithereafter, and they who feel disposed may adopt it likewise. But it isnot our purpose in so doing to restrict those who prefer the oldarrangement. The entire fifteenth chapter, however, being amplyexplained in special sermons, we would advise everyone to read thoseexpositions. 

_Fourth Sunday After Easter_

Text: First Corinthians 15, 35-50. 

35 But some one will say, How are the dead raised? and with whatmanner of body do they come? 36 Thou foolish one, that which thouthyself sowest is not quickened except it die: 37 and that which thousowest, thou sowest not the body that shall be, but a bare grain, itmay chance of wheat, or of some other kind; 38 but God giveth it abody even as it pleased him, and to each seed a body of its own. 39All flesh is not the same flesh; but there is one flesh of men, andanother flesh of beasts, and another flesh of birds, and another offishes. 40 There are also celestial bodies, and bodies terrestrial;but the glory of the celestial is one, and the glory of theterrestrial is another. 41 There is one glory of the sun, and anotherglory of the moon, and another glory of the stars; for one stardiffereth from another star in glory. 42 So also is the resurrectionof 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 inweakness; it is raised in power; 44 it is sown a natural body; it israised a spiritual body. If there is a natural body, there is also aspiritual body. 45 So also it is written, The first man Adam became aliving soul. The last Adam became a life-giving spirit. 46 Howbeitthat is not first which is spiritual, but that which is natural; thenthat which is spiritual. 47 The first man is of the earth, earthy; thesecond man is of heaven. 48 As is the earthy, such are they also thatare earthy: and as is the heavenly, such are they also that areheavenly. 49 And as we have borne the image of the earthy we shallalso bear the image of the heavenly. 

50 Now this I say, brethren, that flesh and blood cannot inherit thekingdom of God; neither doth corruption inherit incorruption. 

This selection follows immediately after the one we have arranged forthe preceding Sunday, concerning the resurrection of the dead. In thetext Paul deals with the question, How are the dead raised, and withwhat body do they come? This passage likewise is treated fully enoughin the sermons on the fifteenth chapter, and they who desire may readthose discourses; they are too lengthy to insert here. 

The selection from the first chapter of James, however, havingcommonly been read for this Sunday, and as it contains goodinstruction and admonition, we will, for the sake of some who maydesire to retain it, allow it to remain; and we will make someexplanation of it lest we be thought to desire its rejectionaltogether. It was not, however, written by an apostle. It does notbear the apostolic stamp in all particulars, and is not in everyrespect 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 everyperfect 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 weshould be a kind of firstfruits of his creatures. 

19 Ye know this, my beloved brethren. But let every man be swift tohear, slow to speak, slow to wrath: 20 for the wrath of man workethnot the righteousness of God. 21 Wherefore putting away all filthinessand overflowing of wickedness, receive with meekness the implantedword, which is able to save your souls. 

[Footnote 1: This sermon was printed first in the "Two Sermons onAnger, " by Luther, Wittenberg, 1536. ]

1. This lesson was addressed to all Christians. Particularly was itmeant for the time when they had to endure from the unbelieving worldpersecutions severe and oft; as James indicates at the outset, wherehe says (verses 2-4): "Count it all joy, my brethren, when ye fallinto manifold temptations; knowing that the proving of your faithworketh patience. And let patience have its perfect work, that ye maybe perfect and entire. " Again (verse 12): "Blessed is the man thatendureth temptation. "

WHY MEN REJECT THE GOSPEL. 

2. Two things there are which part men from the Gospel: one is angryimpatience, and the other evil lust. Of these James speaks in thisepistle. The former sin, he says, arises under persecution--when forthe sake of Christ the Lord you must give up property and honor, andrisk body and life; must be regarded as fools, as the drudges, yes, the footstool, of the world. Painful and intolerable to the point ofdiscouragement and weariness is such a lot, particularly when it isapparent that your persecutors enjoy good fortune, having honor, powerand wealth, while you suffer constantly. Peter, too, admonishes (1 Pet3, 10), upon authority of Psalm 34, 12-14: He who would be a Christianmust be prepared to avoid evil and do good, to seek peace, to refrainhis tongue from evil and his lips from speaking guile, and must commithimself to God. 

In the case of a great many people otherwise favorably disposed towardthe Gospel, it is nothing but persecution which deters and repels themfrom it. They cannot endure the injuries and reproaches they mustsuffer for its sake. But for the precious holy cross which is laidupon Christians, and their inability to overcome indignation andimpatience, the world would long ago have been crowded withChristians. But on account of trials men recoil, saying: "Rather thanendure these, I will remain with the majority; as it is with them, sobe it with me. "

3. The second thing to which James refers is worldlylust--"filthiness, " as James terms it. This, too, is a prevailingevil, particularly with the common people. When they once hear theGospel 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 theworld, being concerned entirely with accumulating wealth and seekingpleasure. 

4. That these two evils prevail is apparent to the eyes of all mentoday. We fear that we shall fare no better than the prophets and theapostles; these things are likely to continue. Nevertheless, we mustunceasingly exert ourselves in behalf of ourselves and others to guarddiligently against both these evils. Particularly must we notimpatiently murmur and rage against God; we must also show meeknesstoward our fellowmen, to the end that wrath everywhere may be quelledand subdued, and only patience and meekness reign among Christians. 

5. As I said before, such seems to be the trend of the whole text. Theapostle gives a reason why we should be patient to the extent of notallowing ourselves to be vexed with them who injure us, especiallyungrateful rejecters of the Word of God or persecutors of Christians. The reason he assigns is the debt of gratitude we owe: we are toremember the great good we receive from God in heaven--"Every goodgift and every perfect gift is from above, coming down from the Fatherof lights. "

OUR BLESSINGS OUTWEIGH OUR ILLS. 

6. If you carefully balance our gifts and trials against each otherand weigh them carefully, you will find the blessings conferred uponyou so numerous and rich as far to outweigh the injuries andreproaches you must incur. Therefore, if you are assailed by theworld, and are provoked to impatience by ingratitude, contempt andpersecution, compare with your trials the blessings and consolationsyou have in Christ and his Gospel. You will soon find you have morereason to pity your enemies than you have to murmur and to rageagainst them. 

7. Again, concerning them who live in worldly lusts--in "filthiness, "as the apostle terms it: let not their conduct induce you to forsakethe Gospel to be like them; for their portion is altogether paltry incomparison with your glorious blessings and divine riches. Takethought, then, and do not allow yourselves to be misled either by thewanton wickedness of the world, through the injury and pain it mayinflict, or by the prosperity of the world's wealthy, who liveriotously in all manner of voluptuousness. Look upon what you havefrom the Father in comparison--his divine blessings, his perfectgifts. 

8. For the sake of distinction, we shall designate by "good gifts" theblessings we enjoy here in this life; by "perfect gifts" thoseawaiting us in the life to come. James implies this distinction whenhe 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 theterms "good gifts" and "perfect gifts, " the apostle comprehends allour blessings, those we have already received in the present life andthose to be ours in the life to come. 

9. I will not now speak particularly of earthly, transient andchangeable blessings, such as temporal goods, honor, a healthy bodyand others, but could we only compare our blessings with these andweigh our treasures and surpassing blessings, we should presentlyconclude that ours transcend in value a hundred thousand timesanything the world possesses and boasts. Many individuals there arewho would give thousands of dollars to have the sight of both eyes. Somuch do they prize the blessing of sight, they would willingly suffera year's illness or endure other great inconveniences to obtain it. Less sensible would they be to such discomforts than to thedeprivation 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 canpurchase or merit, even by enduring tenfold his present physical ills, the very least of God's gifts; as, for instance, the beholding of thelight of the beautiful sun for a single day? And so long as mortallife itself remains, you have the greatest of blessings, oneoutweighing far all gold and silver and all the misfortunes you mayendure. 

OUR BLESSINGS IN CHRIST'S RESURRECTION. 

But we shall speak now particularly of the blessings we have inChrist's resurrection, a subject appropriate to this Paschal season. The text says, Every good gift and every perfect gift cometh down fromthe Father of lights. For God has begun the work of edifying us, ofbuilding us up, and will constitute us his own children, his heirs. This work, James says, is wrought through the Gospel, or "the word oftruth, " as he terms it. 

10. But what does the resurrection advantage us? It has alreadybrought us this gain: our hearts are enlightened and filled with joy, and we have passed from the darkness of sin, error and fear into theclear light; the Christian is able to judge all sects, all doctrinesof devils, that may arise on earth. Is it not a thing of unspeakablevalue, a precious gift, to be enlightened and taught of God to theextent of being able to judge correctly every doctrine and every kindof conduct exhibited in this world, and to show all men how tolive--what to do and what to avoid? Well may we boast, then, of havinghere on earth also a Father--"the Father of lights"--from whom wereceive blessings of such magnitude that man should willingly yieldbody and life for their attainment. 

What would I in my darkness not have given to be liberated from thevery dread which prompted the celebration of masses and otherabominations, yes, from the torture and anguish of conscience whichleft me no rest? or to have instruction enabling me rightly tointerpret a single psalm? I would, for such enlightenment, readilyhave crawled on the ground to the ends of the earth. Thank God, we nowhave the blessed treasure abundantly, the great and precious light, the gracious Word. What is the sum of all suffering and misfortunecompared to this light?

11. Secondly, through Christ's resurrection we have a good, joyousconscience, one able to withstand every form of sin and temptation andto maintain a sure hope of eternal life. The great, glorious gifts andblessings of the resurrection are these: the Gospel, Holy Baptism, thepower of the Holy Spirit, and comfort in all adversity. What is aslight injury or the loss of some temporal blessing in comparison withthese? What reason has any man to murmur and to rage when such divineblessings are his, even here in this life, blessings which none cantake away or abridge?

If, then, you are called to renounce money, possessions, honor andmen's favor, remember you have a treasure more precious than all thehonors and all the possessions of the world. Again, when you see oneliving in great splendor, in pleasure and presumption, following hisown inclinations, think thus: "What has he? A wretched portion, abeggarly morsel. In contrast, I have divine grace enabling me to knowGod's will and the work he would have me do, and all in heaven and onearth is mine. " Look, says James, upon the treasure already obtainedfrom the Father of lights--his great and glorious gifts. 

12. But these do not represent the consummation of resurrectionblessings. We must yet await the real, the perfect, gifts. Our earthlycondition does not admit of perfection; hence we cannot trulyperceive, cannot comprehend, our treasure. We are but "a kind offirst-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, notallowing ourselves to be turned away through wrath and impatience, Godwill bring us to the real, eternal blessings, called "perfect gifts, "the possession of which excludes error, stumbling, anger, and any sinwhatever. 

THE FUTURE LIFE OF BLESSEDNESS. 

13. That future existence, James goes on to say, will be one whereinis "no variation, neither shadow that is cast by turning"--noalternating of light and darkness. In other words, there will not bethe variation and instability characteristic of this world, even ofthe Christian life--today joyous, tomorrow sad; now standing but soontottering. It is in the Christian life just as in the physical world:we find variableness and continual change--light is succeeded bydarkness, day by night, cold by heat; here are mountains, therevalleys; today we are well, tomorrow ill; and so it goes. But all thischange shall be abolished. The present life shall be succeeded by onewherein is no variation, but a permanence and eternity of blessing. Weshall 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 worldand enticed to anger or evil lust. Remember the great blessings ofheaven assuredly promised you, and whereof Christ your Head hasalready taken possession, that he may make sure your entrance into thesame blessings. These should be to you far more precious and desirablethan the things of earth, which all men must leave behind. 

14. To these things the Christian should direct his thoughts andefforts, that he may learn to prize his blessings, to recognize histreasures as great and glorious, and to thank God for the beginningsof his grace and blessing bestowed here below. Let us ever look andturn toward true knowledge and understanding, toward righteousness andlife; so shall we attain that perfection wherein we are freed from thepresent imperfect, unstable existence, the yoke we now bear upon ournecks and which continually weighs upon us and renders us liable tofall from the Gospel. 

Impulse and aid for such pursuit we are to receive from the holy crossand persecution, as well as from the example of the world. With whatease the poor, wretched people are wrested from the Word and fromfaith, wherein they might enjoy unspeakable grace and blessings, bythe sordid, beggarly pleasures to be sought for here!

15. Therefore, James says: "Why trouble yourselves about earthlyblessings, which though God-given are transitory? Why not much ratherrejoice in the comforting prospect of the great heavenly blessingsalready abundantly yours and which cannot be taken from you?" And byway of explanation he says further: "Of his own will he brought usforth 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 onhigh 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 awide thrust at all factions and sects. For they also have a word andboast much of their doctrine, but theirs is not the Word of truthwhereby men are made children of God. They teach naught, and knownaught, about how we are to be born God's children through faith. Theyprate 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 hisbeloved children and justifies us--if we believe in that Word. Hejustifies us not through works or laws. The Christian must derive hissonship from his birth. All whittling and patching is to no purpose. The disciples of Moses, and all work-mongers, would effect it bycommandments, extorting a work here and a work there, effectingnothing. 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 thename of Christ; that is, who sincerely cling to the Word. John extolsthe Word as the great, the mighty, gift. They are children who cleaveto the message that through Christ God forgives their sins andreceives them into his favor; who adhere to this promise in alltemptations, afflictions and troubles. The Word here on earth is thejewel which secures sonship. Now, since God has so greatly blessed youas to make you his own begotten children, shall he not also give youevery other good?

18. Whence, then, do you derive sonship? Not from your own will, notfrom your own powers or efforts. Were it so, I and other monks surelyshould have obtained it, independently of the Word; it would have beenours through the numerous works we performed in our monastic life. Itis secured, James says, "of his will. " For it never entered into thethought of any man that so should we be made children of God. The ideadid not grow in our gardens; it did not spring up in our wells. But itcame down from above, "from the Father of lights, " by Word and Spiritrevealed to us and given into our hearts through the agency of hisapostles and their successors, by whom the Word has been transmittedto us. Hence we did not secure it through our efforts or merits. Ofhis Fatherly will and good pleasure was it conferred upon us; of puregrace and mercy he gave it. 

CHRISTIANS THE FIRST-FRUITS. 

19. James says, "That we should be a kind of first-fruits of hiscreatures"; that is, the newly-begun creature, or work, of God. Bythis phrase the apostle distinguishes the creatures of God from thecreatures of the world, or creatures of men. Likewise does Peter whenhe says (1 Pet 2, 13), "Be subject to every ordinance [or creature] ofman"; that is, to everything commanded, ordained, instituted, made, bymen. 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 ofGod" because he has created them as his own work, independently ofhuman effort or human power. And so the Christian is called a "newcreature of God, " a creature God himself has made, aside from allother creatures and higher than they. At the same time, such creationof God is only in its initial stage. He still daily operates upon ituntil it becomes perfect, a wholly divine creature, as the very sun inclearness and purity, without sin and imperfection, all aglow withlove divine. 

20. Take into careful consideration these facts. Keep before you thegreat blessing, honor and glory God has conferred upon you in makingyou heirs of the life to come, the life wherein shall be noimperfection nor variation, the life which shall be an existence indivine purity and protection like God's own. Do not, then, by anymeans 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 youworthy of them. Whether sweet or bitter--in comparison with these leteverything else be spurned. "For I reckon that the sufferings of thispresent time are not worthy to be compared with the glory which shallbe revealed to us-ward"--to us the children of God--says Paul inRomans 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 orcomfort 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 ornecessity requires; but he forbids rashness or hastiness on our part, despite our provocation in the premises. When we are provoked weshould first hear what the Word of God says and be advised thereby. Itis the right and true counsel, and we should ever permit ourselves tobe led by it; according to its teaching should all our decisions, reproofs and censures be regulated. In immediate connection, Jamesbids us receive the Word with meekness; we are not to be incensed whencensured by its authority, or to become impatient and murmur when wehave to suffer something because of it. 

The reason James assigns for restraining our anger is: "For the wrathof man worketh not the righteousness of God. " This is a truth admittedeven by the heathen--"Ira furor brevis est, " etc. --and verified byexperience. Therefore, upon authority of Psalm 4, 4, when you feelyour wrath rising, sin not, but go to your chamber and commune withyourself. Let not wrath take you by surprise and cause you to yield toit. When slander and reproach is heaped upon you, or curses given, donot rashly allow yourself to be immediately inflamed with anger. Rather, take heed to overcome the provocation and not to respond toit. 

22. The apostle's first point, then, is: Christians should guardagainst yielding to wrath and impatience, and should remember thegreat blessings they enjoy--gifts wherewith all the advantages andfavors of the world are unworthy of comparison. 

23. Similarly, James says regarding the other point: "Whereforeputting 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 andglorious. Could you rightly recognize and appreciate these blessings, you would regard all worldly pursuits and pleasures mere filth incomparison. Nor is this overdrawn; they are such when contrasted withthe 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, butwhich God, by grace, gave to you--implanted in you. It has freecourse--is preached, read and sung among you. (By the grace of God, itis free among us, too. ) In this respect, God be praised, there is nolack. It is of the utmost importance, however, to receive it, to makeprofitable use of it; to handle it with meekness that we may hold itfast and not allow it to be effaced by anger under persecution or bythe allurements of worldly lusts. Christ says (Lk 21, 19), "In yourpatience possess ye your souls [ye shall win your souls]. "

MEEKNESS AND PATIENCE ENJOINED. 

Meekness and patience are necessary to enable us to triumph over thedevil and the world. Without them we shall not be able to hold fastthe Word in our strife against those evil forces. We must fight andcontend against sin, but if we essay to cool our wrath by grasping thedevil and his followers by the hair and wreaking vengeance upon them, we will accomplish nothing and may thereby lose our treasure, thebeloved Word. Therefore, lay hold of the Word planted or engraftedwithin you, that you may be able to retain it and have it bring forthits fruit in yourself. 

THE POWER OF THE WORD. 

25. It is a Word, says James in conclusion, "which is able to saveyour souls. " What more could be desired? You have the Word, thepromise of all divine blessings and gifts. It is able to save you ifyou but steadfastly cleave to it. Why, then, need you take any accountof the world, and anything it may do, whether good or evil? Whatinjury can the world render, what help can it offer, so long as youhold the treasure of the Word? Observe that the apostle ascribes tothe spoken Word, the preached Gospel, the power to save souls. Similarly, Paul commends it to the Romans (ch. 1, 16), in almost thesame words, as "the power of God unto salvation to every one thatbelieveth. "

26. Now, the Word is implanted within you in a way to give you thecertain comfort and sure hope of your salvation. Be careful, then, notto permit yourselves to be wrested from it by the wrath or the filthof the world. Take heed to accept in purity and to maintain withpatience the Word so graciously and richly given you by God withouteffort or merit on your part. Those who are without the Word, and yetendeavor to attain heaven, what efforts have they made in the past!what efforts are they making today! They might torment themselves todeath; they might institute and celebrate every possible service--theywould accomplish nothing. Is it not better to cling to the Word andmaintain this treasure whereby you attain salvation and divine sonshipthan 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 shallall be changed, 52 in a moment, in the twinkling of an eye, at thelast trump: for the trumpet shall sound, and the dead shall be raisedincorruptible, and we shall be changed. 53 For this corruptible mustput on incorruption, and this mortal must put on immortality. 54 Butwhen this corruptible shall have put on incorruption, and this mortalshall have put on immortality, then shall come to pass the saying thatis written, Death is swallowed up in victory. 55 O death, where is thyvictory? 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 givethus the victory through our Lord Jesus Christ. 58 Wherefore, my belovedbrethren, be ye stedfast, unmovable, always abounding in the work ofthe Lord, forasmuch as ye know that your labor is not vain in theLord. 

You will find this lesson explained in the special sermons on the samechapter. 

_Ascension Day_

Text: Acts 1, 1-11. 

1 The former treatise I made, O Theophilus, concerning all that Jesusbegan both to do and to teach, 2 until the day in which he wasreceived up, after that he had given commandment through the HolySpirit unto the apostles whom he had chosen: 3 to whom he also showedhimself alive after his passion by many proofs, appearing unto them bythe space of forty days, and speaking the things concerning thekingdom of God: 4 and being assembled together with them, he chargedthem not to depart from Jerusalem, but to wait for the promise of theFather, which, said he, ye heard from me: 5 for John indeed baptizedwith water; but ye shall be baptized in the Holy Spirit not many dayshence. 

6 They therefore, when they were come together, asked him, saying, Lord, dost thou at this time restore the kingdom to Israel? 7 And hesaid unto them, It is not for you to know times or seasons, which theFather hath set within his own authority. 8 But ye shall receivepower, when the Holy Spirit is come upon you: and ye shall be mywitnesses both in Jerusalem, and in all Judea and Samaria, and untothe 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 oftheir sight. 10 And while they were looking stedfastly into heaven ashe went, behold two men stood by them in white apparel; 11 who alsosaid, 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 manneras ye beheld him going into heaven. 

This epistle text is simply a narrative concerning the visibleascension of Christ into heaven. It is in itself clear. Whatever itmay be necessary to say relative to the article of Christ's ascension, we shall leave for the sermons on the Festivals of Christ as theyoccur at intervals during the year, at which times it is fitting tospeak 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 yourlove among yourselves: for love covereth a multitude of sins: 9 usinghospitality one to another without murmuring: 10 according as eachhath received a gift, ministering it among yourselves, as goodstewards 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 thingsGod may be glorified through Jesus Christ, whose is the glory and thedominion 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 discourseconcerning the fruits of a good tree, a figure applied to theChristian; in other words, concerning the fruits of the one who, through faith, has obtained redemption from sin and death and has aplace in the kingdom of grace and of eternal life. Such a one isexhorted to live henceforth in a manner indicative of the fact that hehas 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 ofour text Peter makes an especially emphatic continuation of theadmonition in the foregoing part of the chapter, warning Christians toabstain from gross vices--carnal lusts--which in the world lead toobscenity, and from the wild, disorderly, swinish lives of the heathenworld, lives of gormandizing, guzzling and drunkenness. Peteradmonishes Christians to endeavor to be "sober unto prayer. " Theepistle was written chiefly to the Greeks, the masses of which peoplewere very social, and inclined to carouse and gormandize. And weGermans are accused of the same excess; not without some reasoneither. 

3. With intent to turn Christians from these vices unto temperance andsobriety, Peter reminds them, as all the apostles are wont to do, ofthe obligations particularly incident to the Christian calling, to theonly true, divine service, the things for the sake of which they havebecome Christians and which distinguish them from the remainder of theworld. His meaning is: It is not for Christians to lead livesheathenish, profligate and riotous; to indulge in gormandizing, guzzling, carousing and demoralizing of themselves. They havesomething nobler to do. First, in that they are to become differentbeings, and be occupied with the Word of God wherefrom they derivetheir new birth and whereby they preserve it. Second, being born anew, they have enemies to fight; so long as they live on earth, they mustcombat the devil, also their own flesh, which is corrupted by thedevil until it is full of evil lusts. Having, then, to assume theobligations of this calling and contest, they must not give way todrowsy 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 ofGod and with prayer. 

4. These are the two kinds of armor, two weapons of defense, wherebythe devil is vanquished and of which he is afraid: First, diligence inhearing, learning and practicing the Word of God, that instruction, comfort and strength may be received; second, sincere petitioning uponthe authority of that Word, a crying and calling to God for help whentemptations and conflicts arise. One or the other of these weapons ofdefense must continually be in active exercise, effecting perpetualintercourse between God and man--either God speaking to us while wequietly listen, or God hearing our utterances to him and our petitionsconcerning our needs. 

Whichever the weapon we wield, it is unendurable to the devil; hecannot abide it. Christians need both equipments, that their heartsmay ever turn to God, cleave to his Word, and continually, withceaseless longing, pray a perpetual Lord's Prayer. Truly, theChristian should learn from the temptations and straits wherewith thedevil, the world and the flesh constantly oppress him, to be ever onhis guard, watching for the enemy's point of attack; for the enemysleeps not nor rests a single moment. 

5. Here is applicable Peter's injunction for the Christian to keepwithin the bounds of physical temperance and sobriety; not to overloadthe body and injure it by excessive eating and drinking: so as to bewatchful, intelligent, and in a mood, to pray. He who is not carefulto discharge the obligations of his office or station with temperanceand sobriety, but is daily in a sottish condition, is incapable ofpraying or performing any other Christian duty; he is unfit for anyservice. 

6. Right here a special admonitory sermon might well be preached to usdissolute Germans, in warning for our excesses and drunkenness. Butwhere would be forthcoming a sermon forcible enough to restrain theshameful sottishness and the drink devil among us? The evil ofoverindulgence has, alas, swept in upon us like a torrent, overwhelming as a flood all classes. It daily spreads further andfurther throughout the nation, embracing every station from the lowestto the highest. All preaching, all admonition, seem far too weak--notvain and impotent, but despised and scorned--to meet the emergency. But the apostles, and even Christ himself, declared that in the end ofthe world such a state of affairs should obtain. For that very reasondid Christ (Lk 21, 34) admonish Christians to take heed to themselveslest at any time their hearts be overcharged with surfeiting anddrunkenness and the cares of this life, and so that day come upon themunawares. 

7. Now, God having in his infinite goodness so richly shed upon usGermans in these latter times the Gospel light, we ought, in honor andgratitude to him, to try to reform ourselves in the matter ofintemperance. We should fear lest through this evil besides committingother sins we draw upon us the wrath and punishment of God. For naughtelse can result from the pernicious life of intemperance but falsesecurity, and contempt of God. Individuals continually dead indrunkenness, 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, thescandalous reputation we have among the nations ought to move us toreform. Other countries, particularly those bordering on Germany, regard us with extreme contempt, calling us drunken Germans. For theyhave virtue enough to abstain from excessive drinking. The Turks arereal monks and saints in this respect; so far are they from the evilof intemperance that in obedience to the teaching of their Mohammedthey prohibit the drinking of wine or any other intoxicant, and punishthe offense as the greatest evil in their midst. For this very reasonare they better soldiers than our drunken masses. They are alwaysawake and vigilant, alert concerning their own interests, planningattacks upon us and continually extending their dominion, while we liesleeping in our excesses as if we could withstand the Turks bydrunkenness and carousing. 

9. But what is the use of multiplying words on the subject when theevil prevails to such extent as to be common custom in the land? Nolonger confined to the rude, illiterate rabble, to country villagesand public taverns, it has penetrated all cities and entered nearlyevery house, being particularly prevalent among the nobility--in thecourts of princes. I recall that when I was young drunkenness wasregarded an inexpressibly shameful thing among the peerage, and thatthe dear lords and princes restrained it with serious prohibitions andpunishments. But now it is more alarmingly prevalent among them thanamong farmers. It is generally the case that when the great and goodbegin to go down, they sink to a lower level than others. Yes, intemperance has attained such prevalence that even princes and lordshave learned the habit from their young noblemen and are no longerashamed of it. Rather, they call it honorable, making it a civilvirtue befitting princes and noblemen. Whosoever will not consent tobe a drunken sot with them, must be discountenanced; while the knightswho stand for beer and wine obtain high honors, and great favors andprivileges, on account of their drinking. They desire fame in thisrespect, as if they had secured their nobility, their shield andhelmet, by the very fact that they exceed others in the shamelessnessof their tippling. 

10. Yes, and have we not further reason for checking the evil wheneven the young practice it without fear or shame? They learn it fromthe aged, and unrestrained they disgracefully and wantonly injurethemselves in the very bloom of life, destroying themselves as corn iscut down by hail and tempest. The majority of the finest, mostpromising young people, particularly the nobility, they of courtcircles, ruin their health, body and life, before arriving atmaturity. How can it be otherwise when they who should restrain andpunish commit the same sins themselves?

11. Hence Germany has always been a wretched country, chastised andplagued by the drink devil, and completely immersed in this vice, until the bodies and lives of her people, as well as their propertyand honor, are shamefully consumed and only a sordid existenceremains. He who would paint the conditions must portray somethingswinish. Indeed, but a small proportion of the inhabitants of Germanyare undebased by this evil. These are children, girls and women. Somesense of propriety in the matter remains to them, though occasionallywe find even under the veil some intemperance; however, it is withrestraint. Enough modesty remains to inspire the universal sentimentthat so disgraceful a thing is it for a woman to be drunk, such a onedeserves to be trampled upon in the streets. 

12. In the light of their example, let us men learn to see our ownshame and to blush for it. While noting how disgraceful is drunkennessfor women, let us remember it is much more so for ourselves. We oughtto be saner and more virtuous; for, according to Peter, the woman isthe weaker vessel. Because of the weakness of women, we ought to havemore 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 amuch greater disgrace for him to indulge in the vice of drunkenness. In proportion to the nobility of his creation and the exalted naturewherewith God has endowed him, should be the disgrace of suchunreasoning, brutish conduct on his part. 

13. What can be said for us? So complete is the perversion of allmanly virtue and honor in our conduct in this respect that it cannotbe surpassed by any other possible degradation of manhood. Thereremains to us but an atom of good reputation, and that is to be foundamong the women. The occasional instance of drunkenness among them butemphasizes our own disgrace. All countries look upon us with scorn andcontempt, regarding us as shameful and sordid creatures, day and nightbent upon making ourselves surfeited and stupid, possessing neitherreason nor intelligence. 

The evil would be more tolerable, more excusable, if drinking andcarousing had any limit, if intoxication were but an occasionalthing--the case of a person inadvertently taking one drink too much, or of taking a stimulant when tired from excessive labor and worry. Weexcuse it in women who may chance to drink a little more at weddingparties than they are accustomed to at home. But this excessiveguzzling kept up unceasingly day and night, emitting only to be filledagain, is wholly inconsistent with the character of a prince, anobleman, a citizen, yes, of a human being, not to mention the life ofa Christian; it is really more in keeping with the nature and work ofswine. 

14. Now, when God and all mankind permit you to eat and to drink, toenjoy good things, not merely what is necessary for actualsubsistence, but in a measure calculated to afford gratification andpleasure, and you are yet not satisfied with that privilege--when suchis the case, your sordid and gluttonous tendencies are worthy one bornsolely to consume beer and wine. But such are the excesses now to beseen in the courts of princes--the banqueting and the drinking--thatone would think they meant to devour the resources of the country in asingle hour. Lords, princes, noblemen--the entire country, infact--are ruined, reduced to beggary, for the particular reason thatGod's gifts are so inhumanly wasted and destroyed. 

15. As I said before, the evil of drunkenness has, alas, gained suchascendency as to be past restraint unless the Word of God may exertsome controlling influence among the few, the individuals who arestill human and who would be Christians. The masses will remain asthey are, particularly as the civil government makes no effort torestrain the evil. It is my opinion that if God does not sometimecheck the vice by a special judgment--and until he does it will neverbe punished and restrained--even women and children will becomeinebriate, and when the last day arrives no Christian will be foundbut all souls will descend drunken into the abyss of hell. 

16. Let all who desire to be Christians know that it is incumbent uponthem to manifest the virtue of temperance; that drunken sots have noplace among Christians, and cannot be saved until they amend theirways, until they reform from their evil habits. Concerning them Paulsays 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 Iforewarn you, even as I did forewarn you, that they who practice suchthings shall not inherit the kingdom of God. "

Here you see that he who lies day and night in drunkenness has no moreinheritance in the kingdom of God than the whoremonger, adulterer, andsuch like. Know then, just as idolatry, adultery and so on, are sinsexcluding you from heaven, so too, drunkenness is a sin which bars youfrom the blessings of baptism, and from remission of sins, faith inChrist and your personal salvation. Hence, if you would be a Christianand saved, you must be careful to lead a sober and temperate life. Butif you disregard this admonition and yet hope to be saved--well, thencontinue to be an infidel and a brute so long as God permits. 

17. Were you a Christian, even if you could permit yourself to beunmoved by the physical injury wherein, by drunkenness, you plungeyourself, not only wasting your money and property, but injuring yourhealth and shortening your life; and if you could permit yourself tobe unmoved by the stigma justly recognized by men and angels asattaching to you, a filthy sot--even then you ought to be moved byGod's command, by the peril of incurring eternal damnation--of losingGod's grace and eternal salvation--to refrain from such unchristianconduct. O God, how shameless and ungrateful we are, we so highlyblessed of God in having his Word and in being liberated from thetyranny of the Pope, who desired our sweat and blood and tortured ourconsciences with his laws--how ungrateful we are in the face of thesethings 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 godfearingChristian rulers, they ought, for the sake of lessening the evil ofintemperance, to restrain their children and domestics with seriouschastisements. Pastors and preachers are under obligation to admonishthe people frequently and faithfully, holding up to them God'sdispleasure and wrath and the injuries to soul, body and propertyresultant from this evil, to the intent that at least some might bemoved and profited. And they who wantonly and openly persist in thevice, being not disposed to amend their conduct but at the same timeboast of the Gospel, should not be allowed to participate in thesacrament of the Lord's Supper nor to act as sponsors at baptism. Preachers and pastors should hold such as openly antichristian, andshould make a distinction against them the same as with manifestadulterers, extortioners and idolaters. Such is Paul's command (1 Cor5, 11): "I wrote unto you not to keep company, if any man that isnamed a brother be a fornicator, or covetous, or an idolater, or areviler, or a drunkard, or an extortioner; with such a one no, not toeat. "

NECESSITY FOR PRAYER. 

19. But we will not now remark further upon this subject. To return toPeter: He admonishes us to be sober so that we may give ourselves toprayer, as becometh those who are Christians and have turned from thevile, heathenish conduct of the world. Just preceding our text, inverse 3, he says: "For the time past may suffice to have wrought thedesire of the Gentiles, and to have walked in lasciviousness, lusts, winebibbings, revellings, carousings, and abominable idolatries. " Headmonishes us as being now called and ordained to contend against thedevil by faith and prayer. Later on (ch. 5, 8) he brings in the samewarning in clearer phrase, exhorting Christians to be sober andwatchful. Do you ask, What is the great necessity therefor? he says:"Your adversary the devil, as a roaring lion [in the midst of a flockof sheep], walketh about, seeking whom he may devour. "

Peter's meaning is this: Since you are a people called to contend withthis powerful spirit which is more intent on seizing your souls thanis the wolf on seizing the sheep, it is essential you should takethought how to withstand him. Resistance is effected only throughfaith and prayer. But soberness and vigilance are necessary to enableone to pray. With gormandizers and drunkards, reason is dethroned andthey are rendered incapable of respecting anything, or of performingany good work. Therefore, the ability to pray and call upon God hasbeen taken from them and the devil overcomes and devours them at hiswill. 

20. The diligence in prayer which characterized Christians of theprimitive Church, even while undergoing great persecution, is apparentto us. They were more than willing to assemble daily for prayertogether, not only morning and evening, but also at certain otherappointed hours; and frequently they watched and prayed entire nights. Some of them, according to St. Augustine, carried their vigils to suchextent as at times to abstain from food for four days. True, this wasgoing to somewhat of an extreme, particularly when later the practicecame to be an example and a commandment. Yet their habit of perfectsobriety morning, evening and at all times is commendable. With thecessation of this practice in the congregations, there succeeded thewretched order of monks, who pretend to do the praying for others. They, it is true, observed the same appointed hours, the same seasonsof prayer, in their matins, vespers, and so on, but they did notreally pray; they merely kept up an incessant sound, muttering andhowling. 

We still retain from the ancient custom the observance of morning andevening prayers in schools for children. But the same practice shouldobtain in every Christian family. Every father is under obligation totrain up his children to pray at least at the beginning and the closeof day, commending to God every exigency of this earthly life, thatGod's wrath may be averted, and deserved punishment withheld. 

21. Under such conditions, we would be properly instructed and nothave to be subjected to intolerable oppression and to prohibitionsrelative to eating, drinking and dressing, being guided by nature'sdemands and our own honor and pleasure. Yet we would not be inordinateand brutish in these things nor shamefully dethrone reason. Drunkenness is a sin and a shame to any man, and would be even werethere neither God nor commandment; much less can it be tolerated amongChristians. There is more virtue in this respect among the veryheathen and Turks. They put us to shame, while it is our place to setan example shaming them. Our characters ought to be so noble as togive no chance for offense at our conduct, that the name of God be notdefamed but glorified, as Peter admonishes in the conclusion of thisepistle lesson. 

TEMPERANCE IN ALL THINGS. 

22. What we have said in regard to sobriety, we must also say relativeto that other virtue--temperance, [2] to which Peter gives first place. They are mutually related, but temperance respects not only eating anddrinking, but is opposed to all immoderation in outward life--inclothing, ornament, and so on; to whatever is superfluous, orexcessive; to any extravagant attempt to be greater and better thanothers. To such extent has immoderation gained the upper hand in theworld, there is nowhere any limit to expense in the way of householddemands, dress, wedding parties and banquets, in the way ofarchitecture, and so on, whereby citizens, rulers and the countryitself are impoverished, because no individual longer keeps withinproper bounds. Almost invariably the farmer aspires to equal thenobleman, while the nobleman would excel the prince. As with sobriety, so with the virtue of temperance--there is scarce to be found anexample of it in our midst, so completely has self-control, sincerityand 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 andrespectable recognition of the things of physical well-being, inkeeping with each individual's station in life, even including thingsministering pleasure and joy. For Peter would not have filthy, rusty, greasy monks nor sour-faced saints, with the hypocrisy and show oftheir simulated austere and peculiar lives, wherein they honor nottheir bodies, as Paul says (Col 2, 23), but are ever ready to judgeand condemn other people--the maiden, for instance, who chances tojoin in a dance or wears a red dress. If you are a Christian in otherrespects, God will easily allow you to dress and to adorn yourself, and to live with comfort, even to enjoy honor and considerablepleasure, so long as you keep within proper bounds; you should, however, not go beyond the limits of temperance and moderation. Inother words, do not overreach propriety and self-restraint, regardlessof real pleasure, in the endeavor to show off in excessive andunprofitable squandering. Such conduct results in confusion andtrouble--chastisement sent of God; in taxes, extortion, robbing andstealing, 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 Christiansconcerning their obligations to themselves; here he tells what is tobe their conduct toward others. He embraces all the good works namedin the second table of the commandments as obligations we owe to ourneighbor, in the little but forcible and comprehensivephrase--"fervent in your love. " This virtue, too, is incumbent on theChristian who must contend against the devil and pray. For prayer ishindered where love and harmony are displaced by wrath and ill-will. The Lord's Prayer teaches: "Forgive us our debts as we forgive ourdebtors. "

How can they pray one for another who feel no interest in a neighbor'swants, who rather are enemies, entertaining no good will toward oneanother? Where hearts are inflamed with hatred toward men, prayer hasceased; it is extinguished. Hence, antichristians and all popedom, however holy their appearance, cannot pray while enemies to the Wordof God and persecutors of Christians. He who repeats the Lord's Prayerwhile indulging wrath, envy and hatred, censures his own lips; hecondemns his own prayer when he seeks forgiveness from God but doesnot think of forgiving his neighbor. 

25. With Christians there must be, not merely natural human affectionsuch as exists even among heathen, but ardent, fervent love; not themere appearance of love, the smoke--false, hypocritical love, as Paulcalls it (Rom 12, 9)--but real fervor and fire, which consent not tobe easily extinguished, but which endure like the love between husbandand wife, or the love of parents for children. True conjugal andparental love is not easily quenched, even though the object of itsaffection be weak, diseased or dangerously ill. Rather the greater theneed and the danger of one individual, the more is the heart of theother moved and the brighter does love burn. 

26. Such sincere love, as the apostle elsewhere styles it, must existamong Christians who are all children of one Father in heaven andbrothers and sisters. Indeed, they are under obligation to love eventheir enemies--who are human beings of the same flesh and blood--andto wish no one evil but rather to serve all wherever possible. Thislove is the beautiful red robe for the adornment of Christians, supplementing the pure white garment of faith received in baptism. Itis to be worn in obedience to the example of Christ, who for us, evenwhile we were enemies, wore the same red garment of love when he wassprinkled with his own blood. It was then he burned with the intensefire of ineffable and most exalted love. 

27. The apostles were moved to admonitions of this character becausethey clearly perceived the great weakness and imperfection bound toexist among Christians even in their outward lives. They knew that noone could, in his everyday life among men, live so discreetly as notat some time or other, by word, gesture or act, to give offense tosomeone, moving him to anger. Such perfection of life is found in nofamily, not even with husband and wife. The case is the same as in thehuman body: one member frequently comes in conflict with another; aman may inadvertently bite his tongue or scratch his face. He whowould be a saint so stern and selfish as to endure no evil words oracts, and to excuse no imperfections, is unfit to dwell among men. Heknows nothing of Christian love, and can neither believe nor put intopractice the article of the Creed concerning the forgiveness of sins. 

28. So the Christian's fire of love must be characterized, not by adull, cold red, but by a warm scarlet--according to the Scriptures (Ex26, 1), "Coccum bis tinctam" (rose-red). This love retains its fireand is really true, having which the Christian is not easilydisheartened and overcome by wrath, impatience and revenge, but to acertain extent is able to endure and tolerate attacks upon himselfcalculated to distress. It manifests itself more strongly in sufferingand enduring than in action. 

29. Therefore, Peter extols such love, declaring it to be a virtuepotent not only to bear but to cover "a multitude of sins. " Thisstatement he introduces from the Proverbs of Solomon (ch. 10, 12). ThePapists, however, pervert its meaning, explaining it in a way atvariance with the doctrine of faith; they make of love to one'sneighbor a work or virtue having merit with God. It is their desire todraw the conclusion that for the sake of our love our sins arecovered; that is, forgiven and exterminated. But we shall not noticethe dolts. It is clear enough from the text that reference is tohatred and love received from men; our own sins are not intended here, but the transgressions of others. To cover our sins in the sight ofGod, yet other love is requisite--the love of the Son of God, whoalone is the bearer of sins in God's sight, and who, as John theBaptist says, takes away, bearing them upon his own shoulders, thesins of the whole world, including our own. And the example of hislove teaches that we, too, should in love cheerfully bear and freelyforgive the sins of others against us. 

30. Solomon contrasts the two opposing principles of envious hatredand love, and shows the effect of each. "Hatred, " he says, "stirrethup strifes; but love covereth all transgressions. " Where hatred andenmity dwell in the heart, they must inevitably stir up strife andbring misfortune. Animosity cannot restrain itself. It either burstsout in pernicious language clandestinely uttered against the object ofenmity, or it openly demeans itself in a manner indicating its illwill. 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 soblinded by scorn and venom that he can see only evil in every man withwhom he comes in contact; and when he actually finds it he will notlet it alone, but stirs it, roots and frets in it, as the hog rootswith defiled snout in offensive filth. "You must have viewed yourneighbor from behind, " we say when one can speak and think only theworst of a neighbor though he may have many good traits. Hate reallydesires only that everyone be an enemy to his neighbor and speak theworst about him, and if he hears aught in his neighbor's favor, heputs upon it the very worst construction, with the result that theother 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 pureand precious. It neither utters nor thinks any evil of its neighbor. Rather, it covers sin; not one sin, nor two, but "a multitude ofsins"--great masses of them, forests and seas of sin, as it were. Thatis, love has no desire to reflect itself in a neighbor's sins andmaliciously rejoice in them. It conducts itself as having neither seennor 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 andmaking a bad matter worse. 

32. The apostle, upon authority of observation and experience, acknowledges that where people dwell together there must be mutualtransgressions; it cannot be otherwise. No one will always do what ispleasing to others, and each is liable to commit open wrong. Peterwould teach that since men must live together in their respectivestations in life--for the Scriptures make no recognition of singularand intolerant saints who would promptly run out of the world whensome little thing takes place at variance with their opinions--he whowould live peaceably must so control himself as to be able to bearwith others, to overlook their imperfections, and to cover theirtransgressions and thus avert further resulting evil. 

Where no toleration is exercised, where no wrong is forgiven andforgotten, hate and envy must find place. The sole office of these isto stir up strife and contention. No peace and rest is to be had wherethey exist; wrangling and fighting, oppression and bitterness, mustobtain. The unbounded ill-will, the innumerable strifes and wars, having place on earth, all result from the abominable evil of the lackof love among us and from the prevalence of pernicious hate, whichleads to anger and revenge when opposition offers. Thus we becomeenemies to one another instead of to evil, when it is our duty to loveour fellow-men. 

33. Now, if you would live as a Christian and enjoy peace in theworld, you must make every effort to restrain your anger and not togive way to revenge as do others. Rather you must suppress thesepassions, subduing your hatred by love, and be able to overlook andbear, even though you have to suffer great pain and injustice. Sodoing you will develop a noble character fitted to accomplish muchgood through patience and humility, to allay and abolish enmity, andstrife, and thereby to reform and convert others. If you are unwillingto be patient under injustice, then go on hating and envying, impatiently blustering about and seeking revenge. But from such aproceeding only strife and disquietude can be your portion, thoughyour complaints be long and your lamentations loud. You may run hitherand thither, and still you will not find the truth otherwise than as Ihave stated. This text would have to be done away with first, and theScriptures falsified. 

34. Paul, having in mind Solomon's saying about love, in extolling thesame virtue amplifies the latter's statement with various expressions, in the thirteenth of First Corinthians. Among other things he saysthere (verses 5-8): "Love seeketh not its own, is not provoked, takethnot account of evil; rejoiceth not in unrighteousness, but rejoicethwith the truth; beareth all things, believeth all things, hopeth allthings, endureth all things. Love never faileth, " etc. This, mark you, is "being fervent in love, " as Peter calls it. Here is the heat, thefire, effective to consume all evil and to replace it with only good. This fire will not permit itself to be quenched; it surmounts allchecking. Whatever of evil is heaped upon it, it remains in itselfgood, and works only good. 

35. The essential property, the "differentia essentialis, " of genuinelove, as its nature requires fervency, is the fact that it cannot beembittered. He who has it, will not cease to love, to do good and toendure evil. In a word love cannot hate; it cannot be at enmity withanyone. No evil can be wrought too great for love to endure. No onecan commit against it more sins than it can cover. It cannot beenraged to the point of refusing to forgive. Its attitude is notunlike that of the mother toward her child. The child may be imperfectand impure, even filthy, but the mother notes it not, even if she seesit. Her love blinds her. The eyes wherewith she looks upon her childas the beautiful and God-given fruit of her own body are so pure thatshe overlooks all imperfections, regarding them as nothing. Indeed, she excuses, even glorifies, them. Although the child squints, it mustnot be called squint-eyed, but love-eyed, and even a wart must bethought to become it. 

36. Behold, this is covering sins with love--a virtue peculiar toChristians. The world does not possess that virtue. Such love isimpossible to it, whatever its pretensions and ostentations in thatrespect. However precious the world's love may be, it is subject todelusion, vanity and hypocrisy; for the world is false in appearanceand pretension. No worldling likes to be regarded hateful and envioustoward his neighbor, but succeeds in conducting himself, so far asword and gesture are concerned, in an affable manner to all. Thisattitude he maintains so long as we show him favors and obey hispleasure. But when our love for him becomes a little disaffected andwe happen to offer a word he regards insulting, he promptly withdrawshis affections and begins to complain and to rage as if he had beendone a great wrong. He makes out he is under no obligation to endurethe injustice; and he boastingly plumes himself on having shown greatfaithfulness and love to the offender, such fidelity as would have ledhim readily to share with that one the very heart in his body, and nowhe is so ill repaid that henceforth he will leave such people to beserved by the devil. 

Such is the world's love. The world loves not "in deed, " but "inword, " 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 lovewhich endures not, but is blown out by a breath--extinguished with aword. The reason of it all is, the world seeks only its own. It wouldbe served, would receive from others, and not make any return, particularly if response must entail any suffering and forbearance onits part. 

37. "But, " you may say, "shall evil go unpunished? What would be theresult were all evil to be tolerated and covered up? Would not that begiving the wicked opportunity to carry out their evil designs? Wouldit not encourage them in their wickedness until life would not be safeto anyone?" I reply: We have often stated what individuals properlymerit our anger, and the extent and manner of punishment to be awardedthem. It is truly the office of civil government and also of thefather of every family to visit anger upon evil, and to punish andrestrain it. Again, every pastor and preacher is commissioned--yes, every godly Christian--to admonish and censure when he sees a neighborcommitting sin, just as one brother in a family admonishes another. But to be angry with evil and to inflict officialpunishment--punishment by virtue of office--is a different thing frombeing filled with hatred and revenge, or holding ill-will and beingunforgiving. 

38. It is not inconsistent with the character of love to be angry andto reprove when a neighbor is observed to sin. But true love feels noinclination to behold the sin and disgrace of a neighbor; rather, muchrather, it desires his improvement. Just as parents correct with a roda disobedient and obstinate child but do not cast it out and becomeenemies to it because of that disobedience, their object being only toreform the child, while the rod is cast away after chastisement; so, too, according to Christ's words (Mt 18, 15-17), you may censure yourbrother when he sins, and manifest your displeasure and indignation, that he may perceive and confess his wrong-doing, and if he does notthen amend his conduct, you may inform the congregation. At the sametime, his obstinacy does not justify you in becoming his enemy, or inentertaining ill-will toward him. As said before, love to be true mustnot 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 offervor. He who truly loves will be distressed that a beloved neighborwickedly trespasses against God and himself. Again, true love does notpale with hatred and revenge. It continues to glow red when thepossessor's heart is moved with sympathy, is filled with compassion, for its neighbor. True, when fervor and admonition fail to effect anyreform, the sincere-hearted Christian must separate himself from hisobstinate neighbor and regard him as a heathen; nevertheless, he mustnot become his neighbor's enemy nor wish him evil. 

39. Anger and censure prompted by sincere love are very different fromthe wrath, hatred and revengefulness of the world, which seeks onlyits own interests and is unwilling to tolerate any opposition to itspleasure. True love is moved to anger only when a neighbor's gooddemands. Though not insensible to evil and not approving evil, it isyet 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 theperson; it is unfriendly to the former, but kind to the latter. 

"Using hospitality one to another without murmuring: according as eachhath received a gift, ministering it among yourselves, as goodstewards of the manifold grace of God. "

40. Having admonished all Christians to love one another generally, Peter mentions various instances where love should be externallymanifested among Christians, and speaks particularly of those who havebeen favored above others with special gifts and special offices inthe Church, whereby they are able to serve their fellows. Thus heteaches that the Christian's whole external conduct should beregulated by that love which seeks not its own advantage, which aimsnot at profiting itself, but lives to serve its neighbor. 

41. First, Peter says, "Using hospitality one to another. " Thereference is to works of love relative to the various physical needsof a neighbor. Christians are to serve one another by ministeringtemporal blessings. Especially are the poor and the wretched to beremembered, they who are strangers or pilgrims among us, or come to ushouseless and homeless. These should receive the willing ministrationsof 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 possessionsand forced to wander hither and thither in poverty and exile. It wasnecessary then to admonish Christians in general, and particularlythose who had something of their own, not to permit these destituteones to suffer want, but to provide for them. So, too, is it todayincumbent upon Christians to provide for the really poor--not lazybeggars, or vagabonds--the outdoor pensioners, so called; and tomaintain those who, because of old age or other infirmity, are unableto support themselves. The churches should establish common treasuriesfor the purpose of providing alms for cases of this kind. It was soordained of the apostles in Acts 6, 3. Paul, also, in many placesadmonishes 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 "withoutmurmuring"--not with reluctance and aversion, as the way of the worldis. The world is particularly reluctant when called upon to give toChrist the Lord, in other words to his poor servants the pastors andpreachers, or to their children, into whose mouths they must countevery bit of bread. It regards oppressive and burdensome thecontributing of even a dime for that purpose. At the same time, itlavishly bestows its gifts upon the devil; as, for instance, underpopedom it gave liberally and willingly to indolent, useless monks andshameless, wicked knaves, impostors and seducers. Such is theinconsistence of the world; and it is a just punishment from God thatit is made unworthy to contribute where it well might toward thepreservation of God's Word and his poor Church; and that it must giveto other and ungrateful purposes. Christian love must be sincereenough to do good "without murmuring. " Paul says (Rom 12, 8) to "lethim that showeth mercy do so with cheerfulness, " or willingly, withoutrestraint. 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 theHoly Spirit, which are bestowed for the good of the entire Church andparticularly for its spiritual offices or government. He would havethe Spirit's gifts used in the service of others, and admonishesChristians to consider all they have as given of God. The heathen haveno such thought, but live as if life and all they possess were oftheir own attaining. But let Christians know they are under obligationto serve God with their gifts; and God is served when they employ themfor the advantage and service of the people--reforming them, bringingthem to a knowledge of God, and thus building up, strengthening andperpetuating the Church. Of such love the world knows nothing at all. 

45. So then, Peter says, we are to use the gifts calledspiritual--gifts of the Holy Spirit--in the Christian Church "as goodstewards of the manifold grace of God. " He would have us know they areconferred upon us of grace. They are not given us to exalt ourselvestherewith, but to make us stewards of the house of God--of his Church. They are manifold and variously distributed; for no one may possessall. Some may have certain gifts and offices, and other individualscertain others. But the mutual way in which these gifts are united andrelated makes one individual serve another. 

46. Peter would remind especially each individual to take heed to theduties of his particular office. In the pursuance of his ownoccupation, each is to attend faithfully to whatever is committed tohis charge; to do whatever he is commanded to do. As the Scripturesteach in many places, there is no work nobler than being obedient tothe particular calling and work assigned of God, and satisfiedtherein; faithfully serving one's neighbor and not gazing after whatis committed to, or enjoined upon, another, nor presuming to transcendthe 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 skillthat their own calling is not sufficient for them; they must controlall things, must superintend and criticise the work of others. Theyare malignant souls, doing nothing but to stir up mischief, and havingnot the grace to perform any good work, even though they have noblegifts. For they do not make use of the gifts of their office to servetheir neighbors; they only minister therewith to their own glory andadvantage. 

47. The apostle goes on to show how God distributes his gifts invarious ways; he speaks of "manifold gifts. " Paul likewise (1 Cor 12, 4-5) teaches that each one is given a special gift, and a particularoffice wherein he is to exercise his gift, continuing in his ownsphere until called to another. Again, Paul says (Rom 12, 6-7):"Whether prophecy, let us prophesy . .. Or ministry, let us giveourselves to our ministry. " It is not enough to have numerous specialgifts; 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 andaccomplish good. God's grace will not be given to those who do not, infaith and in obedience to his command, fulfill the obligations oftheir calling. Now Peter proceeds to illustrate, giving a rule of howwe are to use our individual gifts. He says:

"If any man speaketh, speaking as it were oracles of God; if any manministereth, ministering as of the strength which God supplieth. "

48. It is highly essential that the Church observe this doctrine. Hadit been regarded heretofore, the world would not have been filled withanti-christian errors and deceptions. For it fixes the bounds, it setsthe mark, for all aspiring church members, however exalted theiroffice 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 fulfillingits duties in accordance with the teachings of the Word. In bothcases, he tells us, we are to take heed that we are not actuated byour own ideas and pleasures; our teaching and ruling must ever beGod's Word and work or office. 

50. The workings of the Christian Church are not the same as theprocesses of civil government. They are unlike the operations thathave to do with outward things, with temporal possessions. In thelatter case men are guided by their own understanding. At the dictatesof their own reason do they rule, instituting laws and regulations, and prohibiting, receiving and distributing according to thoseregulations. In the Christian Church we have a spiritual government ofthe conscience, an effecting of obedience in God's sight. Whatever isspoken or taught, promised or done, we may be assured, will avail andstand before God; indeed, we may know it has origin with him, wherebywe are justified in declaring: "God himself uttered the command orperformed the work; for in us, his tabernacles where he lives andrules, essentially he, as rightful Master in the house, commands andperforms all, though employing the instrumentality of men's lips andhands. "

ASSURANCE OF PURE DOCTRINE ESSENTIAL. 

51. In the first place, therefore, it is necessary that both preachersand hearers take heed to doctrine and have clear, unmistakableevidence that what they embrace is really the true Word of Godrevealed from heaven; the doctrine given to the holy and primitivefathers, prophets and apostles; the doctrine Christ himself confirmedand commanded to be taught. We are not permitted to employ theteaching dictated by any man's pleasure or fancy. We may not adapt theWord to mere human knowledge and reason. We are not to trifle with theScriptures, to juggle with the Word of God, as if it would admit ofbeing explained to suit the people; of being twisted, distended andpatched to effect peace and agreement among men. Otherwise, therewould be no sure, permanent foundation whereon the conscience mightrely. 

52. Nor is it any more admissible for one who chances to have anoffice of greater influence than others, who is peculiarly holy, orwho is of exalted spirit and intellect--even though he were anapostle--to presume upon his gifts and the office and take authorityto teach according to his own inclinations, requiring his hearers toaccept unquestioningly his word and rely upon it because what heteaches must be right. But thus the Pope in time past persuaded theworld that because he occupied the seat of the apostles, the highestoffice, and assembled the councils, the latter could not err, and thattherefore all men are obliged to believe and obey what they resolveand confirm. 

53. This theory is opposed by Peter's teaching, and all the Scripturesforbid men, at the peril of losing eternal salvation, to rely on orrespect anyone or anyone's gifts, in the things pertaining to faith. The Scriptures teach rather that we are to prove and judge alldoctrine by the clear and sure Word of God given us from heaven andsupported by the reliable, concurrent testimony of the apostles andthe Church from the beginning. Paul, by way of denouncing the falseteachers who boasted of being disciples of eminent apostles and reliedupon the latter and their reputation, pronounced this sentence (Gal 1, 8): "Though we, or an angel from heaven, should preach unto you anygospel other than that which we preached unto you, let him beanathema. "

54. Similarly, in the offices or government of the Church, there mustfirst be convincing evidence that command and office are instituted ofGod. No one may be permitted to institute, promise or do anything ofhis own power or pleasure and compel men to regard it as divineauthority or as essential to salvation, simply because of hisappointment to office. Nevertheless, the Pope, by virtue of hisecclesiastical office, undertook to domineer over all men, to issuecommands and institute laws and religious services binding uponeveryone. 

He who holds and would exercise office in the Church must first giveclear Scripture proof of having derived his office from the authorityof God. He must be able to say: "I did not institute such and such aproceeding; it is of God. " Then they who comply may be assured theyare obeying, not the individual, but God. 

55. For instance, if in obedience to Christ's command I, as a carer ofsouls, or servant of the Church, administer the holy sacrament orpronounce absolution; if I admonish, comfort, reprove; I can say:"That which I do, I do not; Christ performs it. " For I act not of myown design, but in obedience to the command of Christ--to hisinjunction. The Pope and his adherents cannot make the aboveassertion. For they pervert the order and commandment of Christ theLord when, in the sacrament, they withhold the cup from the laity, andwhen they change the use of the sacrament or mass, making it asacrifice for the living and the dead. And thus they do also byinnumerable other abominations in their false worship, thingsestablished without God's command, indeed contrary thereto; forinstance, the invocation of dead saints, and similar idolatries, introduced by the Pope under cover of his office, as if he had thepower 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 commandmentbe God-appointed. We his ministers should be conscious--and the peopleshould 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 wasdesigned to accomplish is not effective by virtue of our speech oraction, but by virtue of God's commandment and appointment. He it iswho orders; and himself will effectively operate through that officewhich is obedient to God's command. For instance, in baptism, theLord's Supper and absolution, we are not to be concerned about theperson administering the sacraments or pronouncing absolution--who heis, how righteous, how holy, how worthy. Worthiness or unworthiness ofeither administering or receiving hand effects nothing; all the virtuelies in God's command and ordinance. 

57. This is the explanation of Peter's phrase, "the strength orability which God supplieth. " Effect is produced, not through man'spower, not in obedience to man's will; but through the "strength" ofGod and because of his ordering. No man has a right presumptuously toboast his own power and ability effective, as the Pope does in hispretensions about keys and ecclesiastical power. Know that it isnecessary to the efficacy of your office and the salutary character ofyour work or authority in the Church that God himself give and exertthe influence. And that influence is exerted when, as before said, God's Word and testimony are present that the ministry in question iscommanded, or authorized, of God. 

58. Therefore it is earnestly enjoined that in the Church no attemptshould be made by any individual to institute any order or perform anywork, much or little, great or small, merely at the prompting of hisown inclinations or in obedience to the advice of any man. Let him whowould teach and work be sure that his words and acts are really ofGod--commanded by him. Until he is certain in this respect, let himabandon his office--suspend his ministry; let him engage in somethingelse for a time. Nor should we hear or believe anything presented tous that does not bear indisputable evidence of being the divine Word, or command. For God will not permit mockery of himself in the thingsof his own prerogative and on which depends the salvation of souls;for souls will be led to eternal ruin where this rule and command aredisregarded. 

"That in all things God may be glorified through Jesus Christ. "

59. Here is named the motive for all effort in the Christiancommunity. No one may seek for nor ascribe to himself power and honorbecause of his office and gifts. Power and glory belong only to God. He himself calls his Church, and rules, sanctifies and preserves itthrough his Word and his Spirit. To this end he bestows upon us hisgifts. And all is done purely of grace, wholly for the sake of hisbeloved Son, Christ the Lord. Therefore, in return for the favor andineffable goodness bestowed upon us regardless of our merits, we oughtto thank and praise God, directing all our efforts to the recognitionand glory of his name. 

_Pentecost_

Text: Acts 2, 1-13. 

1 And when the day of Pentecost was now come, they were all togetherin one place. 2 And suddenly there came from heaven a sound as of therushing of a mighty wind, and it filled all the house where they weresitting. 3 And there appeared unto them tongues parting asunder, likeas of fire; and it sat upon each one of them. 4 And they were allfilled with the Holy Spirit, and began to speak with other tongues, asthe Spirit gave them utterance. 5 Now there were dwelling at JerusalemJews, devout men, from every nation under heaven. 6 And when thissound was heard, the multitude came together, and were confounded, because that every man heard them speaking in his own language. 7 Andthey were all amazed and marvelled, saying, Behold, are not all thesethat speak Galilęans? 8 And how hear we, every man in our own languagewherein we were born? 9 Parthians and Medes and Elamites, and thedwellers in Mesopotamia, in Judęa and Capadocia, in Pontus and Asia, 10 in Phrygia and Pamphylia, in Egypt and the parts of Libya aboutCyrene, and sojourners from Rome, both Jews and proselytes, 11 Cretansand Arabians, we hear them speaking in our tongues the mighty works ofGod. 12 And they were all amazed, and were perplexed, saying one toanother. What meaneth this? 13 But others mocking said, They arefilled with new wine. 

THE GIFT OF THE HOLY SPIRIT. 

1. The historical facts of this day, as well as the beautiful sermonthe Holy Spirit delivered through the apostle Peter, which mightappropriately be fully treated at this time, we shall leave for thespecial sermons on the various festivals of the year. For the presentwe will but briefly speak of the occasion of this festival, and of theoffice of the Holy Spirit. 

2. The festival we call "Pentecost" had origin as follows: When Godwas about to lead the children of Israel out of Egypt, he permittedthem to celebrate the Feast of the Passover on the night of theirdeparture; and commanded them on every annual recurrence of the seasonto observe the same feast in commemoration of their liberation frombondage and their departure from Egypt. Fifty days later, in theirjourney through the wilderness, they arrived at Mount Sinai. There Godgave them the Law, through Moses; and there they were commanded toobserve annually, in commemoration of that giving of the Law, thefiftieth day after the Feast of the Passover. Hence the name "Feast ofPentecost, " 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 ofPentecost was now come, " or "fully come"--when the Jews had properlycommemorated the giving of the Law of God on Mount Sinai--the HolySpirit came, in accordance with Christ's promise, and gave them a newlaw. We now celebrate this feast, not because of the old historicalevent, but because of the new one--the sending of the Holy Spirit. Itis in order, then, to give a little instruction concerning thedifference 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 literallaw; but it is ours to celebrate the giving of the spiritual law. Topresent the point more clearly, we cite Paul's distinction of the twocovenants. 2 Cor 3, 6. And these two covenants respectively relate totwo kinds of people. 

4. First, there is the written law commanded of God and composed ofwritten words. It is styled "written" or "literal" because it goes nofarther and does not enter the heart, nor are there any resultingworks other than hypocritical and extorted ones. Consisting only ofletters--a written law--it is wholly dead. Its province being to kill, it ruled a dead people. With dead hearts men could not sincerelyobserve the commandments of God. Were every individual left to do ashe pleased, being uninfluenced by fear, not one would be foundchoosing to be controlled by the Law. 

Unquestionably, human nature is conscious of the fact that while itprefers to follow its own inclinations it is impelled to do otherwise;for it reasons: "If I observe not God's commandments, he will punishme, casting me into hell. " Thus our nature is conscious of obeyingunwillingly and contrary to desire. Because of the punishment menfear, 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 Godremains persistently in the heart, however beautifully nature mayadorn itself outwardly. We see, therefore, how the Law, so long as itconsists merely of written words, can make no one righteous, can enterno heart. Upon this topic we have elsewhere preached and written atlength. 

5. The other law is spiritual; not written with ink and pen, noruttered by lips as Moses read from the tables of stone. We learn fromthe historical record of the event that the Holy Spirit descended fromheaven and filled all the assembled multitude, and they appeared withparting, fiery tongues and preached so unlike they were wont to dothat all men were filled with amazement. The Spirit came pouring intotheir hearts, making them different beings, making them creatures wholoved and willingly obeyed God. This change was simply themanifestation of the Spirit himself, his work in the heart. He wrotein those hearts his pure and fiery flame restoring them to life andcausing them to respond with fiery tongues and efficient hands. Theybecame new creatures, aware of possessing altogether different mindsand 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 thespiritual. 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 inthe Church, and how or by what means he is received in the heart andworks there. In time past it was preached that he merely endorses whatthe councils conclude and the Pope establishes in the Spiritless papalChurch. The fact is, however, the doings of Pope and councils are mereoutward matters; they relate to external commands and government. Theabove theory is, therefore, wholly inconsistent and perverse. Of thework of the Holy Spirit, the Papists make a dead, written law, when itis really a living, spiritual law. Thus they render the Holy Spirit aMoses, and his words mere human prattle. It is all due to ignorance ofthe character of the Holy Spirit, of the purpose of his coming and thenature of his office. Therefore, let us learn and firmly grasp thosethings and be able rightly to distinguish the Spirit's office. 

7. Observe here, the Holy Spirit descends and fills the hearts of thedisciples sitting in fear and sorrow. He renders their tongues fieryand cloven, and inflames them with love unto boldness in preachingChrist--unto free and fearless utterance. Plainly, then, it is not theoffice of the Spirit to write books or to institute laws. He writes inthe hearts of men, creating a new heart, so that man may rejoicebefore God, filled with love for him and ready, in consequence, toserve his fellows gladly. 

8. What are the means and process the Spirit employs to change andrenew the heart? It is through preaching Jesus Christ the Lord, asChrist himself says (Jn 15, 26): "When the Comforter is come, whom Iwill send unto you from the Father, even the Spirit of truth, whichproceedeth from the Father, he shall bear witness of me. " As we haveoften heard, the Gospel is the message God would have preachedworld-wide, declaring to every individual that since no man canthrough the Law be made righteous, but must rather become moreunrighteous, God sent his own beloved Son to shed his blood and diefor our sins, from which sins we could not be released by our owneffort. 

9. It is not enough simply that Christ be preached; the Word must bebelieved. Therefore, God sends the Holy Spirit to impress thepreaching upon the heart--to make it inhere and live therein. Unquestionably, Christ accomplished all--took away our sins andovercame every obstacle, enabling us to become, through him, lordsover all things. But the treasure lies in a heap; it is not everywheredistributed and applied. Before we can enjoy it, the Holy Spirit comeand communicate it to the heart, enabling us to believe and say, "Itoo, am one who shall have the blessing. " To everyone who hears isgrace offered through the Gospel; to grace is he called, as Christsays (Mt 11, 28), "Come unto me, all ye that labor and are heavyladen, " etc. 

10. Now, with the belief that God has come to our rescue and given usthis priceless blessing, inevitably the human heart must be filledwith joy and with gratitude to God, and must exultingly cry: "DearFather, since it is thy will to manifest toward me inexpressible loveand fidelity, I will love thee sincerely, and willingly do what ispleasing to thee. "

The believing heart never sees God with jealous eye. It does not fearbeing cast into hell as it did before the Holy Spirit came, when itwas conscious of no love, no goodness, no faithfulness, on God's part, but only wrath and displeasure. But once let the Holy Spirit impressthe heart with the fact of God's good will and graciousness towardsit, and the resulting joy and confidence will impel it to do andsuffer for God's sake whatever necessity demands. 

11. Let us, then, learn to recognize the Holy Spirit--to know that hismission is to present to us the priceless Christ and all hisblessings; to reveal them to us through the Gospel and apply them tothe heart, making them ours. When our hearts are sensible of this workof the Spirit, naturally we are compelled to say: "If our works availnaught, and the Holy Spirit alone must accomplish our salvation, thenwhy burden ourselves with works and laws?" By the doctrine of theSpirit, all human works and laws are excluded, even the laws of Moses. The Holy Spirit's instruction is superior to that of all books. TheSpirit-taught individual understands the Scriptures better than doeshe who is occupied solely with the Law. 

12. Hence, our only use for books is to strengthen our faith and toshow others written testimony to the Spirit's teaching. For we may notkeep our faith to ourselves, but must let it shine out; and toestablish it the Scriptures are necessary. Be careful, therefore, notto regard the Holy Spirit as a Law-maker, but as proclaiming to yourheart the Gospel of Christ and setting you so free from the literallaw that not a letter of it remains, except as a medium for preachingthe Gospel. 

BELIEVERS MUST YET RESIST SIN. 

13. Here we should be intelligent and know that in one sense all isnot accomplished when the Holy Spirit is received. The possessor ofthe Spirit is not at once entirely perfect, pure in all respects, nomore sensible of the Law and of sin. We do not preach the doctrinethat the Spirit's office is one of complete accomplishment, but ratherthat it is progressive; he operates continuously and increasingly. Hence, there is not to be found an individual perfect in righteousnessand happiness, devoid of sin and sorrow, ever serving all men withpleasure. 

The Scriptures make plain the Holy Spirit's office--to liberate fromsin and terror. But the work is not then complete. The Christian must, in some measure, still feel sin in his heart and experience theterrors 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 supportedby the Holy Spirit, who consoles and strengthens till his work isfully accomplished. It is terminated when they no longer feel theirsins. 

14. So I say we must be prudent; we must take heed we do notarrogantly and presumptuously boast possession of the Holy Spirit, asdo certain proud fanatics. The danger is in becoming too secure, inimagining ourselves perfect in all respects. The pious Christian isstill flesh and blood like other men; he but strives to resist evillusts and other sins, and is unwillingly sensible of evil desires. Buthe who is not a Christian is carelessly secure, wholly unconcernedabout his sins. 

15. It is of no significance that we feel evil lusts, provided weendeavor to resist them. One must not go by his feelings and considerhimself lost if he have sinful desires. At the same time he must, solong as life lasts, contend with the sins he perceives in himself. Hemust unceasingly groan to be relieved of them, and must permit theHoly Spirit to operate in him. There is in believers continualgroaning after holiness--groaning too deep for expression, as Paulsays in Romans 8, 26. But Christians have a blessed listener--the HolySpirit himself. He readily perceives sincere longing after purity, andsends the conscience divine comfort. 

There will ever be in us mingled purity and imperfection; we must beconscious both of the Holy Spirit's presence and of our own sins--ourimperfections. We are like the sick man in the hands of the physicianwho is to restore him to health. Let no one think: "Here is a man whopossesses the Holy Spirit; consequently he must be perfectly strong, having no imperfections and performing only worthy works. " No, thinknot so; for so long as we live in the flesh here on earth, we cannotattain such a degree of perfection as to be wholly free from weaknessand faults. The holy apostles themselves often lamented theirtemptations and sorrows. Their feelings concealed from them the HolySpirit's presence, though they were aware of his strengthening andsustaining power in their temptations, a power conveyed through theWord 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 istoo sublime and noble for God to cast it before dogs and swine, who, when by chance they hear the preached message, devour it withoutknowing to what they do violence. The heart must recognize and feelits wretchedness and its inability to extricate itself. Before theHoly Spirit can come to the rescue, there must be a struggle in theheart. Let no one imagine he will receive the Spirit in any other way. 

17. We see this truth illustrated in the narrative here. The beloveddisciples were filled with fear and terror. They were disconsolate anddiscouraged, and sunk in unbelief and despair. Only with greatdifficulty and effort did Christ raise them again. Yet their onlyfailing was their faintheartedness; they feared the heavens would fallupon them. Even the Lord himself could scarce comfort them until hesaid: "The Holy Spirit shall descend upon you from heaven, impressingmyself upon your hearts until you shall know me and, through me, theFather. Then will your hearts be comforted, strengthened and filledwith joy. " And so was the promise fulfilled to them on this day ofPentecost. 

Luther's Church Postil contains no sermons on the epistle selectionsfor 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 ofLuther's works. This and the following epistle text are too long toconsider here, as they contain so many beautiful quotations from theOld Testament, which should not be passed over too briefly. Hencetheir discussion is reserved for their proper place. 

_Pentecost Tuesday_

Text: Acts 2, 29-36.