44. According to Peter's words here, you have a very great advantage over all your enemies, whoever they be, in being richly endowed by G.o.d with eternal blessing. You know he will protect, support and avenge you, hence you abide in your faith and G.o.dliness. Although your adversaries think to trouble and harm you, they can do you no real injury whatever they effect. For wherein can persecution harm if you strive for G.o.dliness and abide in it? Not by malice, might and violence can your enemies take from you, or diminish, your piety and G.o.d's grace, his help and blessing. And even from all the bodily and temporal harm they can inflict, you suffer no loss. For the more they seek to injure you, the more they hasten their own punishment and destruction, and the greater is your recompense from G.o.d. By the very fact that they slander, disgrace, persecute and trouble you, they multiply your blessing with G.o.d and further your cause, for G.o.d must the sooner consider your case, supporting you and overthrowing them.

They but prepare your reward and benefit by their wicked, venomous hatred, their envy, anger and fury. At the same time they effect for themselves conditions the very reverse. Being condemned by their own evil consciences, they cannot in their hearts enjoy one good day, one peaceful hour; and they heap up for themselves G.o.d's wrath and punishment.

45. Indeed, you are all the more blessed, temporally and eternally, Peter declares, for the very reason that you suffer for righteousness' sake. You are so to regard the situation and to praise and thank G.o.d for your suffering. The apostle looks upon tribulation in this light and exalts it as supreme blessedness and a glorious thing. Christ says in Matthew 5, 11-12: "Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice and be exceeding glad: for great is your reward in heaven." Oh, your adversaries should purchase a little of this comfort regardless of cost and boast of suffering a little for the sake of righteousness! Could they understand the promise and be worthy of it, how intensely might they desire to have suffered all and much more than they thought to inflict upon you, if only they might be blessed and prove the comfort of this precious, divine promise!

"Fear not their fear, neither be troubled; but sanctify in your hearts Christ as Lord."

46. Here again Peter resorts to Scripture and cites a verse from the prophet Isaiah (ch. 8, 12-13) where he admonishes G.o.d's people not to be terror-stricken by the wrath and threats of men, but firmly and confidently to trust in G.o.d. The prophet speaks similarly in chapter 51, verse 7: "Fear ye not the reproach of men, neither be ye dismayed at their revilings." As if he would say: Why will you permit yourselves to be disturbed by the persecutions of men, however great, mighty and terrible enemies they may be, when you are blessed and happy in G.o.d to the extent that all creatures must p.r.o.nounce you blessed? Moreover, you know the eyes of your G.o.d behold you and his ears are open to your cry, and whatever you desire and pray for is heard and granted. More than this, your adversaries are threatened by his angry face. What are all men--tyrants, pope, Turk, Tartars, ay, the devil himself--compared to this Lord, and what can they do against him, when and wheresoever he chooses to show his power? They are but as a straw to a mighty thunderbolt which makes the earth tremble. Therefore, if you are indeed Christians and believe in G.o.d you ought in no wise to fear all these adversaries, but rather, joyfully and with scornful courage to despise their defiance, their threatening and rage, as something utterly harmless to you; they are but effecting their own destruction in hurling themselves at the Majesty before which all creatures must tremble.

TRUST IN G.o.d ENJOINED.

47. But this you are to do: Sanctify G.o.d; that is, regard and honor him as holy. This is nothing else than to believe his Word; be confident that in G.o.d you have truly one who, if you suffer for righteousness' sake, neither forgets nor forsakes, but graciously looks upon you and purposes to give his support and to revenge you on your enemies. Such faith and confession honors him as the true G.o.d, upon whom man can confidently and joyfully call for help, reposing his whole trust in him upon the authority of his sure Word and promise, which cannot deceive or fail.

48. In contrast, unbelievers cannot sanctify G.o.d; they cannot render him due honor, although they may talk much of him and display much divine worship. They do not accept G.o.d's Word as the truth, but always remain in doubt. In the hour of suffering they deem themselves utterly forgotten and forsaken by the Lord. Therefore they murmur and fret, being very impatient and disobedient toward G.o.d. They rashly seek to protect and revenge themselves by their own power. That very conduct betrays them as beings without a G.o.d, as blind, miserable, condemned heathen. Such are the great mult.i.tude of Turks, Jews, Papists and unbelieving saints today throughout the world.

_Sixth Sunday After Trinity_

Text: Romans 6, 3-11.

3 Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death? 4 We were buried therefore with him through baptism into death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 5 For if we have become united with him in the likeness of his death, we shall be also in the likeness of his resurrection; 6 knowing this, that our old man was crucified with him, that the body of sin might be done away, that so we should no longer be in bondage to sin; 7 for he that hath died is justified from sin. 8 But if we died with Christ, we believe that we shall also live with him; 9 knowing that Christ being raised from the dead dieth no more; death no more hath dominion over him. 10 For the death that he died, he died unto sin once: but the life that he liveth, he liveth unto G.o.d. 11 Even so reckon ye also yourselves to be dead unto sin, but alive unto G.o.d in Christ Jesus.

EXHORTATION TO CHRISTIAN LIVING.

1. In this epistle lesson Paul gives Christians instruction concerning the Christian life on earth, and connects with it the hope of the future and eternal life, in view of which they have been baptized and become Christians. He makes of our earthly life a death--a grave--with the understanding, however, that henceforth the risen man and the newness of life should be found in us. And he treats of this doctrine because of an error that always prevails: When we preach that upon us is bestowed grace and the forgiveness of sins, without any merit on our part, people are disposed to regard themselves as free from obligation and will do no works except those to which their own desires prompt them. This was Saint Paul's experience when he so strongly commended the grace of Christ and its consolation (ch. 5, 20), declaring that "where sin abounded, grace did abound more exceedingly," and that where there are many and great sins, there also reigns great, abundant and rich grace. The rude crowd cried: Oh, is it true that great grace follows upon great sin?

In that case we will cheerfully load ourselves with sin so that we may receive the greater grace.

GRACE DOES NOT GIVE LICENSE TO SIN.

2. Such argument Paul now confutes. He says: It is not the intention of the Gospel to teach sin or to allow it; it teaches the very opposite--how we may escape from sin and from the awful wrath of G.o.d which it incurs. Escape is not effected by any doings of our own, but by the fact that G.o.d, out of pure grace, forgives us our sins for his Son's sake; for G.o.d finds in us nothing but sin and condemnation. How then can this doctrine give occasion or permission to sin when it is so diametrically opposed to it and teaches how it is to be blotted out and put away?

3. Paul does not teach that grace is acquired through sin, nor that sin brings grace; he says quite the opposite--that "the wrath of G.o.d is revealed from heaven against all unG.o.dliness and unrighteousness of men," Rom 1, 18. But because the sins of men which are taken away are so grievous and numerous, the grace which drowns and destroys them must be mighty and abundant also. Where there is great thirst, a great draft is needed to quench it. Where there is a mighty conflagration, powerful streams of water are necessary to extinguish it. In cases of severe illness, strong medicine is essential to a cure. But these facts do not give us authority to say: Let us cheerfully drink to satiety that we may become more thirsty for good wine; or, Let us injure ourselves and make ourselves ill that medicine may do us more good. Still less does it follow that we may heap up and multiply sins for the purpose of receiving more abundant grace. Grace is opposed to sin and destroys it; how then should it strengthen or increase it?

4. Therefore he begins his sermon by inquiring, in this sixth chapter (verses 1-3): "What shall we say then? Shall we continue in sin, that grace may abound? G.o.d forbid. We who died to sin, how shall we any longer live therein?" In other words: How is it possible that because grace should destroy sin ye should live unto sin? And then, further to ill.u.s.trate this, he says:

"Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death?"

5. He speaks here in figurative language to clearly and forcibly impress this matter upon us; ordinarily it would have been sufficient for him to ask: "We who died to sin, how shall we any longer live therein?" that is to say, Inasmuch as ye have been saved from sin through grace, it is not possible that grace should command you to continue in sin, for it is the business of grace to destroy sin. Now, in the figurative words above quoted, he wishes to vividly remind us what Christ has bestowed upon us. He would say to us: Do but call to mind why you are Christians--you have been baptized into Christ. Do you know why and whereunto you have been baptized, and what it signifies that you have been baptized with water? The meaning is that not only have you there been washed and cleansed in soul through the forgiveness of sins, but your flesh and blood have been condemned, given over unto death, to be drowned, and your life on earth to be a daily dying unto sin. For your baptism is simply an overwhelming by grace--a gracious overwhelming--whereby sin in you is drowned; so may you remain subjects of grace and not be destroyed by the wrath of G.o.d because of your sin. Therefore, if you let yourself be baptized, you give yourself over to gracious drowning and merciful slaying at the hands of your G.o.d, and say to him: Drown and overwhelm me, dear Lord, for gladly would I henceforth, with thy Son, be dead to sin, that I may, with him, also live through grace.

THE POWER OF BAPTISM.

6. When he says, "All we who were baptized into Christ Jesus were baptized into his death," and again, "We were buried therefore with him through baptism into death," he speaks in his own Pauline style concerning the power of baptism, which derives its efficacy from the death of Christ. By his death he has paid for and taken away our sins; his death has been an actual strangling and putting to death of sin, and it no longer has dominion over him. So we, also, through his death have obtained forgiveness of sins; that sin may not condemn us, we die unto sin through that power which Christ--because we are baptized into him--imparts to and works in us.

7. Yea, he further declares that we are not only baptized into his death, but, by the same baptism, we are buried with him into death; for in his death he took our sins with him into the grave, burying them completely and leaving them there. And it follows that, for those who through baptism are in Christ, sin is and shall remain completely destroyed and buried; but we, through his resurrection--which, by faith, gives us the victory over sin and death and bestows upon us everlasting righteousness and life--should henceforth walk in newness of life.

8. Having these things through baptism, we dare no longer obey--live unto--the sin which still dwells in our flesh and blood in this life; we must daily strangle it so that it may have no power nor life in us if we desire to be found in the estate and life of Christ. For he died unto sin, destroying it by his death and burying it in his grave; and he acquired life and the victory over sin and death by his resurrection, and bestows them upon us by baptism. The fact that Christ himself had to die for sin is evidence of the severe wrath of G.o.d against sin. Sin had to be put to death and laid away in the grave in the body of Christ. Thereby G.o.d shows us that he will not countenance sin in us, but has given us Christ and baptism for the purpose of putting to death and burying sin in our bodies.

9. Thus Paul shows us in these words what has been effected by Christ's death and burial, and what is the signification of our being buried with him. In the first place, Christ was buried that he might, through forgiveness, cover up and destroy our sin, both that which we have actually committed and that which is inherent in us; he would not have it inculpate and condemn us. In the second place, he was buried that he might, through the Holy Spirit, mortify this flesh and blood with its inherent sinful l.u.s.ts; they must no longer have dominion over us, but must be subject to the Spirit until we are utterly freed from them.

10. Thus, we still lie with Christ in the grave according to the flesh. Although it be true that we have the forgiveness of sins, that we are G.o.d's children and possess salvation, yet all this is not perceptible to our own senses or to the world. It is hidden in Christ by faith until the judgment day. For we do not yet experience in ourselves such righteousness, such holiness, such life and such salvation as G.o.d's Word describes and as faith expects to find.

Wherefore Paul says in Colossians 3, 3-4 (as we have heard in the Easter sermons), "Your life is hid with Christ in G.o.d. When Christ, who is our life, shall be manifested, then shall ye also with him be manifested in glory."

11. On the other hand, we are outwardly oppressed with the cross and sufferings, and with the persecution and torments of the world and the devil, as with the weight of a heavy stone upon us, subduing our old sinful nature and checking us against antagonizing the Spirit and committing other sins.

"For if we have become united [planted together] with him in the likeness of his death, we shall be also in the likeness of his resurrection; knowing this, that our old man was crucified with him, that the body of sin might be done away, that so we should no longer be in bondage to sin; for he that hath died is justified from sin."

12. This is another distinctly apostolic discourse. Being baptized into Christ's death and buried with him, to which Paul had just referred, he here calls being united, or planted together, with Christ in the likeness of his death. Christ's death and resurrection and our baptism are intimately united with, and related to, one another. Baptism is not to be regarded a mere empty sign, as Anabaptists erroneously hold. In it is embodied the power of both Christ's death and resurrection. Hence Paul says, "we are planted together with him," engrafted into him as a member of his body, so that he is a power in us and his death works in us. Through baptism he dedicates us to himself and imparts to us the power of his death and resurrection, to the end that both death and life may follow in us. Hence our sins are crucified through his death, taken away, that they may finally die in us and no longer live.

13. Being placed under the water in baptism signifies that we die in Christ. Coming forth from the water teaches, and imparts to, us a new life in him, just as Christ remained not in death, but was raised again to life. Such life should not and can not be a life of sin, because sin was crucified before in us and we had to die to it. It must be a new life of righteousness and holiness, Christ through his resurrection finally destroyed sin, because of which he had to die, and instead he brought to himself the true life of righteousness, and imparts it to us. Hence we are said to be planted together with Christ or united with him and become one, so that we both have in us the power of his death and resurrection. The fruits and results of this power will be found in us after we are baptized into him.

14. The apostle speaks consolingly of the death of the Christian as a being planted, to show that the Christian's death and sufferings on earth are not really death and harm, but a planting unto life; being redeemed, by the resurrection, from death and sin, we shall live eternally. For that which is planted is not planted unto death and destruction, but planted that it may sprout and grow. So Christ was planted, through death, unto life; for not until he was released from this mortal life and from the sin which rested on him and brought him into death on our account, did he come into his divine glory and power. Since this planting begins in baptism, as said, and we by faith possess life in Christ, it is evident that this life must strike root in us and bear fruit. For that which is planted is not planted without purpose; it is to grow and bear fruit. So must we prove, by our new conversation and by our fruits, that we are planted in Christ unto life.

CHRISTIAN GROWTH.

15. Paul gives the reason for new growth. He says: "Knowing this, that our old man was crucified with him, that the body of sin might be done away, that so we should no longer be in bondage to sin." It does not become us, as baptized Christians, to desire to remain in our old sinful estate. That is already crucified with Christ; the sentence of condemnation upon it has been p.r.o.nounced and carried out.

For that is what being crucified means. Just so, Christ, in suffering crucifixion for our sins, bore the penalty of death and the wrath of G.o.d. Christ, innocent and sinless, being crucified for our sins, sin must be crucified in our body; it must be utterly condemned and destroyed, rendered lifeless and powerless. We dare not, then, in any wise serve sin nor consent to it. We must regard it as actually condemned, and with all our power we must resist it; we must subdue and put it to death.

16. Paul here makes a distinction. He says, "Our old man was crucified with him [Christ]," and "that the body of sin might be done away." He intimates that the "old man" and "the body of sin" are two different things. By the term "old man" he means not only the body--the grossly sinful deeds which the body commits with its five senses--but the whole tree with all its fruits, the whole man as he is descended from Adam. In it are included body and soul, will, reason and understanding. Both inwardly and outwardly, it is still under the sway of unbelief, impiety and disobedience. Man is called old, not because of his years; for it is possible for a man to be young and strong and vigorous and yet to be without faith or a religious spirit, to despise G.o.d, to be greedy and vainglorious, or to live in pride or the conceit of wisdom and power. But he is called the old man because he is unconverted, unchanged from his original condition as a sinful descendant of Adam. The child of a day is included as well as the man of eighty years; we all are thus from our mother's womb. The more sins a man commits, the older and more unfit he is before G.o.d. This old man, Paul says, must be crucified--utterly condemned, executed, put out of the way, even here in this life. For where he still remains in his strength, it is impossible that faith or the spirit should be; and thus man remains in his sins, drowned under the wrath of G.o.d, troubled with an evil conscience which condemns him and keeps him out of G.o.d's kingdom.

17. The "new man" is one who has turned to G.o.d in repentance, one who has a new heart and understanding, who has changed his belief and through the power of the Holy Spirit lives in accordance with the Word and will of G.o.d. This new man must be found in all Christians; it begins in baptism or in repentance and conversion. It resists and subdues the old man and its sinful l.u.s.ts through the power of the Holy Spirit. Paul declares, "They that are of Christ Jesus have crucified the flesh with the pa.s.sions and the l.u.s.ts," Gal 5, 24.

18. Now, although in those who are new men, the old man is crucified, there yet, Paul says, remains in them in this life "the body of sin."

By this we understand the remaining l.u.s.ts of the old man, which are still felt to be active in the flesh and blood, and which would fain resist the spirit. But inasmuch as the head and life of sin are destroyed, these l.u.s.ts cannot harm the Christian. Still the Christian must take care not to become obedient to them, lest the old man come to power again. The new man must keep the upper hand; the remaining sinful l.u.s.ts must be weakened and subdued. And this body of ours must finally decay and turn to dust, thereby utterly annihilating sin in it.

19. Now, he says, if ye be dead to sin under the reign of the spirit and the new man, and adjudged to death under the reign of the body, ye must no longer permit sin to bring you under its dominion, lest it inculpate and condemn you. But ye must live as those who are wholly released from it, over whom it no longer has any right or power. For we read, "He that hath died is justified from sin." This is said of all who are dead. He that has died has paid for his sin; he need not die for it again, for he no longer commits sin and evil deeds. If sin be destroyed in man by the Spirit, and the flesh also is dead and gone, man is completely released and freed from sin.

20. Paul comprehends the whole existence of the Christian on earth in the death of Christ, and represents it as dead and buried, in the coffin; that is, the Christian has ceased from the life of sin, and has nothing more to do with it. He speaks of sin as being dead unto the Christian and of the latter as being dead unto sin for the reason that Christians no longer take part in the sinful life of the world.

And, too, they are doubly dead. First, spiritually they are dead unto sin. And this, though painful and bitter to flesh and blood, is a blessed, a comfortable and happy dying, sweet and delightful, for it produces a heavenly life, pure and perfect. Secondly, they are physically dead--the body dies. But this is not really death; rather a gentle, soothing sleep. Therefore ye are, Paul would say, beyond measure happy. In Christ ye have already escaped death by dying unto sin; that death ye need die no more. It--the first death, which ye have inherited from Adam through sin--is already taken away from you.

That being the real, the bitter and eternal death, ye are consequently freed from the necessity of dying. At the same time there is a death, or rather only the semblance of one, which ye must suffer because ye are yet on earth and are the descendants of Adam.

SPIRITUAL AND PHYSICAL RESURRECTION.

21. The first death, inherited from Adam, is done away with, changed into a spiritual dying unto sin, by reason of which the soul no longer consents to sin and the body no longer commits it. Thus, in place of the death which sin has brought upon us, eternal life is already begun in you. Ye are now freed from the dreadful d.a.m.ning death; then accept the sweet, holy and blessed death unto sin, that ye may beware of sin and no longer serve it. Such is to be the result of the death of Christ into which ye are baptized; Christ has died and has commanded you to be baptized in order that sin might be drowned in you.

22. The other, the "little death," is that outward, physical death.

In the Scriptures it is called a sleep. It is imposed upon the flesh, because, so long as we live on earth, the flesh never ceases to resist the spirit and its life. Paul says: "The flesh l.u.s.teth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other; that ye may not do the things that ye would."

Gal 5, 17. The spirit, or soul, says: I am dead unto sin and will not sin any more. But the flesh says: I am not dead and must make use of my life while I have it. The spirit declares: I believe that G.o.d has forgiven my sins and taken them away from me through Christ. But the flesh asks: What do I know of G.o.d or his will? The spirit resolves: I must be meek, pure, chaste, humble, patient, and seek the future life. But the flesh in reply makes a loud outcry: Away with your heaven! if only I had enough of bread and money and property here!

Thus the flesh does continually, as long as it lives here; it draws and drags sin after itself; it is rebellious and refuses to die.

Therefore G.o.d must finally put it to death before it becomes dead unto sin.

23. And after all, it is but a gentle and easy death. It is truly only a sleep. Since soul and spirit are no longer dead, the body shall not remain dead; it shall come forth again, cleansed and purified, on the last day, to be united with the soul. Then shall it be a gentle, pure and obedient body, without sin or evil l.u.s.t.