John, also, says: "Beloved, now are we children of G.o.d, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him." 1 Jn 3, 2. That is, when our Lord Jesus Christ comes with his loved angels and we are drawn up into the clouds to meet him in the air, he will bring to G.o.d's children a glory consistent with their name. They will be far more splendidly arrayed than were the children of the world in their lifetime, who went about in purple and velvet and ornaments of gold, and as the rich man, in silk. Then shall they wear their own livery and shine as the sun in the kingdom of their Father. Such is the wonderful glory of the revelation that the radiant beauty of poor Lazarus who lay in wretchedness at the rich man's gate surpa.s.ses all expectation. Upon this topic, see Wisdom of Solomon, chapter 5, 2ff.

10. The hope of this wonderful glory, Paul says, is ours and that of all creation with us, for creation is to be purified and renewed for our sakes. Then will we be impressed with the grandeur of the sun, the majesty of the trees and the beauty of the flowers. Having so much in prospect, we should, in the buoyancy of our hope, attach little importance to the slight suffering that may be our earthly lot. What is it compared to the glory to be revealed in us? Doubtless in yonder life we shall reproach ourselves with the thought: "How foolish I was! I am unworthy to be called the child of G.o.d, for I esteemed myself all too highly on earth and placed too little value upon this surpa.s.sing glory and happiness. Were I still in the world and with the knowledge I now have of the heavenly glory, I would, were it possible, suffer a thousand years of imprisonment, or endure illness, persecution or other misfortunes. Now I have proven true that all the sufferings of the world are nothing measured by the glory to be manifested in the children of G.o.d."

11. We find many, even among nominal Christians, with so little patience they scarce can endure a word of criticism, even when well deserved. Rather than suffer from the world some slight reproach, some trifling loss, for the sake of the Gospel, they will renounce that Gospel and Christ. But how will it be in the day of revelation?

Beloved, let us be wise now and not magnify our temporal sufferings; let us patiently submit to them as does creation, according to Paul's teaching. We may imagine the earth saying: "I permit myself to be plowed and cultivated for man's benefit, notwithstanding the Christians whom I bless are in the minority, the great ma.s.s of those profiting by me being wicked men. What am I to do? I will endure the conditions and permit myself to be tilled because my Creator so orders; meanwhile I hope for a different order eventually, when I shall no longer be subject to wickedness and obliged to serve G.o.d's enemies."

12. Peter also alludes to the new order of creation, saying: "The heavens shall pa.s.s away with a great noise, and the elements shall be dissolved with fervent heat ... But according to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness." 2 Pet 3, 10 and 13. In other words: Here on earth men as a rule are dishonorable and wicked and obey not the will of the Lord G.o.d as it is done in heaven; but the day will come when only righteousness and holiness shall dwell on the earth--none but G.o.dly, righteous souls.

As in heaven all is righteousness, the devil being banished, so on the last day, Satan and all the unG.o.dly shall be thrust from the earth. Then will there be none but holy ones in both heaven and earth, who will in fullness of joy possess all things. These will be the elect. This is Peter's meaning in the words, "According to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness." Paul adds that all creation waits with us for the revelation, groaning and crying out in anguish.

13. But Paul protects the creature from condemnation and reproach for sinful submission to abuse. He says, in effect: "True, it is subject to vanity, yet not willingly." Likewise I do not desire to suffer reproach as a heretic and a deceiver, but I endure it for G.o.d's sake, who permits it. This att.i.tude on my part does not make me partaker of the sin committed against me by enemies of the truth who reproach me.

The case is the same as that of the creature suffering abuse for the sake of him who has subjected it. And you Christians are to imitate the example of creation. The sun seems to say: "Great G.o.d, I am thy creature; therefore I will perform, I will suffer, whatsoever is the divine will." So when the Lord G.o.d sends upon you some affliction and says, "Endure a little suffering for my sake; I will largely repay it," you are to say: "Yes, gladly, blessed Lord. Because it is thy will, I will suffer it with a willing heart."

OF HOPE.

It also belongs to the consolation against suffering to be conscious that the suffering will not last forever, but will sometime have an end--on the day of judgment, when the G.o.dless shall be separated from the G.o.dly. For this life on earth is nothing else than a masquerade where people walk in masks, and one sees another different than he is. He who appears to be an angel is a devil, and those considered the children of the devil are angels and the children of our dear Lord. Hence it is that they are attacked, plagued, martyred and put to death as heretics and children of the devil. This masquerade must be tolerated until the day of judgment; when the wicked will be unmasked and will no longer be able to pa.s.s as holy people.[1] The text now continues:

"That the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of G.o.d."

"[Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of G.o.d.]"

[Footnote 1: This paragraph is from the pamphlet edition of 1535.]

14. We Christians are not the only beings to receive deliverance, Paul declares; the creature in bondage has the same hope of release as the poor, enslaved human being. Sun, moon and every other created thing is captive to the devil and to wicked people, and must serve them in every form of sin and vice. Hence these sigh and complain, waiting for the manifestation of the children of G.o.d, when the devil and the unG.o.dly shall be thrust into h.e.l.l, and for all eternity be denied sight of sun and moon, the enjoyment of a drop of water or a breath of air, and forever deprived of every blessing.

15. So the apostle tells us, "Creation itself also shall be delivered from the bondage of corruption." In other words, creation must now subserve most shameful ends. Sun, moon and all creatures must be slaves to the devil and the unG.o.dly because G.o.d so desires. He wills for his beautiful creation to lie at the feet of Satan and his adherents and to serve them for the present. Likewise many a sensitive heart is compelled to obey a tyrant or a Turk because the Lord has imposed that servitude upon it. Some may even have to clean the Turk's boots, or perform still more menial duties, and in addition suffer all sorts of indignities from that individual.

16. These words, "Creation itself also shall be delivered from the bondage of corruption," signify that all created things must until the final reckoning be servants and menials, not to the G.o.dly, but to the devil and wicked men. Paul himself regards with pity the sun and other creatures because of their forced service to Satan and to tyrannical beings. The created works no more desire such servility than we desire subjection to the Turk. Nevertheless, they submit and wait--for what? The glorious liberty of the children of G.o.d. Then shall they be released from slavery and be no longer bound to serve the wicked and worthless. More than that, in their freedom they will have a grandeur far in excess of their present state and shall minister only unto G.o.d's children. They will be done with bondage to the devil.

"For we know that the whole creation groaneth and travaileth in pain together until now."

17. Paul uses forcible language here. Creation is aware, he says, not only of its future deliverance from the bondage of corruption, but of its future grandeur. It hopes for the speedy coming of its glory, and waits with the eagerness of a maiden for the dance. Seeing the splendor reserved for itself, it groans and travails unceasingly.

Similarly, we Christians groan and intensely desire to have done at once with the Turks, the Pope, and the tyrannical world. Who would not weary of witnessing the present knavery, unG.o.dliness and blasphemy against Christ and his Gospel, even as Lot wearied of the unG.o.dliness he beheld in Sodom? Thus Paul says that creation groaneth and travaileth while waiting for the revelation and the glorious liberty of the children of G.o.d.

18. "And not only so," he adds, "but ourselves also, who have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for our adoption, to wit, the redemption of our body." We pray, we cry with great longing, in the Lord's Prayer, "Thy kingdom come," meaning: "Help, dear Lord, and speed the blessed day of thy second advent, that we may be delivered from the wicked world, the devil's kingdom, and may be released from the awful distress we suffer--inwardly from our own consciences and outwardly from the wicked. Afflict to the limit these old bodies of ours so long as we may obtain others not sinful, as these; not given to iniquity and disobedience; bodies that can never know illness, persecution or death; bodies delivered from all physical and spiritual distress and made like unto thine own glorified body, dear Lord Jesus Christ. Thus may we finally realize our glorious redemption. Amen."

19. Paul uses a peculiar word here in the text, which we cannot render by any other in our language than "travail." It carries the idea of pains and pangs such as a woman knows in childbirth. The mother's ardent desire is to be delivered. She longs for it with an intensity that all the wealth, honor, pleasure and power of the world could not awaken. This is precisely the meaning of the word Paul applies to creation. He declares it to be in travail, suffering pain and anguish in the extremity of its desire for release. But who can discern the anguish of creation? Reason cannot believe, nor human wisdom imagine, the thing. "It is impossible," declares reason. "The sun cannot be more glorious, more pleasing and beneficent. And what is lacking with the moon and stars and the earth? Who says the creature is in travail or unwillingly suffers its present state?"

The writer of the text, however, declares creation to be weary of present conditions of servitude, and as eager for liberation as a mother for deliverance in the hour of her anguish. Truly it is with spiritual sight, with apostolic vision, that Paul discerns this fact in regard to creation. He turns away from this world, oblivious to the joys and the sufferings of earthly life, and boasts alone of the future, eternal life, unseen and unexperienced. Thus he administers real and effectual comfort to Christians, pointing them to a future life for themselves and all created things after this sinful life shall have an end.

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

Amen.

_Fifth Sunday After Trinity_

Text: 1 Peter 3, 8-15.

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

He that would love life, And see good days, Let him refrain his tongue from evil, And his lips that they speak no guile: 11 And let him turn away from evil, and do good; Let him seek peace, and pursue it.

12 For the eyes of the Lord are upon the righteous, And his ears unto their supplication: But the face of the Lord is upon them that do evil.

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

EXHORTATION TO THE FRUITS OF FAITH.

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

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

3. The first virtue is one frequently mentioned by the apostles.

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

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

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

5. This matter of harmony is the first and most necessary commandment enjoined by the doctrine of faith; ay, this virtue is the first fruit which faith is to effect among Christians, who are called in one faith and baptism. It is to be the beginning of their Christian love.

For true faith necessarily creates in all believers the spirit that reasons: "We are all called by one Word, one baptism and Holy Spirit, to the same salvation; we are alike heirs of the grace and the blessings of G.o.d. Although one has more and greater gifts than another, he is not on that account better before G.o.d. By grace alone, without any merit of ours, we are pleasing to G.o.d. Before him none can boast of himself."

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

7. Not without reason did the beloved apostles urge this point. They clearly saw how much depends upon it, and what evil and harm result from disregard of the commandment. Where this commandment is dishonored, schisms and factions will necessarily arise to corrupt pure doctrine and faith, and the devil will sow his seed, which afterwards can be eradicated only with difficulty. When once self-conceit rules, and one, pretending more learning, wisdom, goodness and holiness than his fellows, begins to despise others and to draw men to himself, away from the unity of mind which makes us one in Christ, and when he desires the first praise and commendation for his own doctrine and works, his own preaching, then the harm is already done; faith is overthrown and the Church is rent. When unity becomes division, certainly two sects cannot both be the true Church.

If one is G.o.dly, the other must be the devil's own. On the other hand, so long as unity of faith and oneness of mind survives, the true Church of G.o.d abides, notwithstanding there may be some weakness in other points. Of this fact the devil is well aware; hence his hostility to Christian unity. His chief effort is to destroy harmony.

"Having that to contend with," he tells himself, "my task will be a hard and wearisome one."

8. Therefore, Christians should be all the more careful to cherish the virtue of harmony, both in the Church and in secular government.

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

9. In temporal affairs, every inequality in the world can be harmonized by a unity of mind and heart. In relations other than spiritual there is mutual love and friendship. How great the outward dissimilarity between man and wife--in person, nature and employment!

likewise between masters and their subjects. Yet, in mutual conscientiousness they mutually agree and are well satisfied with each other. So it would be possible to enjoy life upon earth in peace and happiness were it not that the devil cannot suffer it. He must divide hearts and alienate love, allowing no one to take pleasure in another. He who is ill.u.s.trious, of n.o.ble birth, or has power or riches, feels bound to despise others as silly geese or witless ducks.

SYMPATHY A CHRISTIAN VIRTUE.

10. The other virtues enjoined by Peter are easily recognized--"Compa.s.sionate, loving as brethren, tenderhearted, and humbleminded" [Luther translates "friendly"--courteous]. These particularly teach that Christians should esteem one another. G.o.d has subjected them all to love and has united them, with the design that they shall be of one heart and soul, and each care for the other as for himself. Peter's exhortation was especially called for at that time, when Christians were terribly persecuted. Here a pastor, there a citizen, was thrown into prison, driven from wife, child, house and home, and finally executed. Such things happen even now, and may become yet more frequent considering that unfortunate people are hara.s.sed by tyrants, or led away by the Turks, and Christians are thus dispersed in exile here and there. Wherever by his Word and faith G.o.d has gathered a church, and that spiritual unity, the bond of Christianity, exists in any measure, there the devil has no peace.

If he cannot effect the destruction of that church by factiousness, he furiously persecutes it. Then it is that body, life and everything we have must be jeopardized--put to the stake--for the sake of the Church.

11. Christians, according to Peter, should, in the bond of a common heart and mind, sympathetically share the troubles and sufferings of their brethren in the faith, whoever and wherever the brethren may be. They are to enter into such distresses as if themselves suffering, and are to reason: "Behold, these suffer for the sake of my precious faith, and standing at the front, are exposed to the devil, while I have peace. It does not become me to rejoice in my security and to manifest my pleasure. For what befalls my dear brethren affects me, and my blessings are the cause of their misfortune. I must partic.i.p.ate in their suffering as my own."

According to the admonition of Hebrews 13, 3: "Remember them that are in bonds, as bound with them; that is, as if in the same bonds and distress. Remember them that are illtreated, as being yourselves also in the body;" as members of the same body.

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

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