Epistle Sermons Volume III Part 10

OF LOVE.

14. "Loving as brethren." This virtue must prevail among Christians everywhere. They are to manifest toward one another the love and faithfulness of brothers according to the flesh. It is a law of nature that brothers have a peculiar confidence in one another, being of the same blood and flesh and having a common inheritance.

Particularly is this true when in distress. Although they may not be united in other respects, yet when stranger blood a.s.sails and necessity comes, they of the same flesh and blood will take one another's part, uniting person, property and honor.

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

OF MERCY.

16. "Tenderhearted, humbleminded" [friendly]. Here Peter has in mind mankind in general--friends and enemies, Christians and persecutors.

Owing to original sin, man is naturally disposed to seek revenge, especially upon those who injure him without cause. If he can do no more, he at least maliciously invokes evil upon his enemy and rejoices in his misfortune. Now, Christians more than any others in this world are innocently persecuted, injured, oppressed and aggrieved, even by those having the name and honor of Christians, a thing of frequent occurrence today. G.o.d's people are aggrieved by such treatment, and if the natural instinct of flesh and blood could have its way, they would gladly revenge themselves; just as they of the world mutually exercise their revenge, not content until pa.s.sion is cooled.

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

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

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

20. "Yes, but still you attack the office to which I am appointed."

No, dear brother, our office is not a.s.sailed when I and you are reminded of our failure to do right, to conduct the office as we should. But the Word of G.o.d rebukes us for dishonoring that divinely ordained appointment and abusing it in violation of his commandment.

Therefore you cannot call me to account for reproving you. However, were I not a pastor or preacher, and had I no authority to rebuke you, then it would be my duty and my pleasure to leave your honor and that of every other man unscathed. But if I am to fill a divine office and to represent not my own but G.o.d's dignity, then for your own sake I must not and will not be silent. If you do wrong, and disgrace and dishonor come upon you, blame yourself. "Thy blood shall be upon thine own head," says Scripture, 1 Kings 2, 37. Certainly when a judge sentences a thief to the gallows, that man's honor is impugned. Who robs you of your honor but yourself, by your own theft, your contempt of G.o.d, disobedience, murder, and so on? G.o.d must give you what you deserve. If you consider it a disgrace to be punished, then consider it also no honor to rob, steal, practice usury and do public wrong; you disgrace yourself by dishonoring G.o.d's commandment.

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

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

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

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

OF PATIENCE.

24. What then shall we do, you say, when we must suffer such abuse and without redress? The only resource, Peter says, is to possess your heart in patience and commit the matter to G.o.d. This is all that remains when they whose duty it is will not help you, nor restrain and punish the wrong, but even do you violence themselves. If the evil receive not judicial punishment, let it go unpunished until G.o.d looks into it. Only see that you keep a quiet conscience and a loving heart, not allowing yourself, on account of the devil and wicked men, to be disturbed and deprived of your good conscience, your peaceful heart and your G.o.d-given blessing. But if in your official capacity you are commanded to punish the evil, or if you can obtain protection and justice from rightful authorities, avail yourself of these privileges without anger, hatred or bitterness, ay, with a heart that prompts to give good for evil and blessing for reviling.

25. Such conduct is becoming you as Christians, the apostle says, for you are a people called to inherit a blessing. Oh, wonderful and glorious fact, that G.o.d has decreed and appropriated to you this blessing whereby all the riches of his grace and everything good are yours! and that he will abundantly give you his Spirit to remain with you, blessing body and soul, if only you hold fast his grace and do not allow yourselves to be deprived of it. What price would you not gladly pay for this blessing, were it purchasable, instead of being freely given, without your merits, and were you privileged thus to buy the a.s.surance of having a G.o.d so gracious, one willing to bless you in time and eternity? Who would not willingly give even body and life, or joyfully undergo all suffering to have the perfect a.s.surance of heart which says: "I know I am a child of G.o.d, who has received me into his grace and I live in the sure hope that I will be eternally blessed and saved." Think, Peter says, what a vast difference G.o.d makes between you and others because you are Christians. He has appointed you to be heirs of everlasting grace and blessing and of eternal life. But they who are not Christians--what have they but a terrible sentence like a weight about their necks? the sentence p.r.o.nouncing them children of the curse and of eternal condemnation.

26. If men would take this to heart, it would be easy by teaching and persuasion to win them to friendship and kindness toward their fellow-men; to induce them not to return evil or reviling from motive of revenge, but when their own privileges and protection and the punishment of evil cannot be obtained, quietly and peaceably to suffer injury rather than lose their eternal comfort and joy.

Christians have excellent reason, a powerful motive, for being patient and not revengeful or bitter in the fact that they are so richly blessed of G.o.d and given that great glory whereof, as Peter afterwards remarks, they cannot be deprived, nor can they suffer its loss, if only they abide in it. The apostle emphasizes this fact and further persuades Christians by citing the beautiful pa.s.sage in Psalm 34, 12-16:

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

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."

27. These words the Holy Spirit uttered long ago through the prophet David, for the instruction and admonition of all saints and children of G.o.d. David presents to us the matter as he daily saw it in his own life and learned from his own experience, and as he gathered from examples of the dear fathers from the beginning of the world. "Come hither, dear children," he would say, "if you will be taught and advised, I will give you sound instruction as to how we are to fear G.o.d and become his children. Who desires peace and comfort?" "Oh, who would not desire peace and comfort?" cries the world. For these everyone seeks and strives, and all the efforts of the world are directed toward this end.

THE CHRISTIAN'S PEACE.

28. There are two ways to the goal of peace. One is that chosen by the world. The world seeks to obtain peace by preserving its own with violence. It desires the death of all who oppose it and will suffer injury or evil in word or deed from no one. This method, it is true, is appointed to governmental authority. It is the duty of civil rulers to faithfully employ it to arrest and hinder evil as far as possible. But they can never wholly restrain evil nor punish every offense. Much wickedness will remain, particularly secret evil, which must punish itself, either by repentance here or in h.e.l.l hereafter.

By this procedure Christians will not accomplish for themselves any personal advantage; the world is too wicked and it will not give them support.

29. Therefore, if you desire peace for yourself personally, particularly as a Christian, you must choose another way. The Psalm shows it to you when it says: "Refrain thy tongue from evil, and thy lips that they speak no guile." This injunction really applies to doctrine, meaning that we are to abide by the true Word of G.o.d and not to allow ourselves to be seduced by false teaching. But Peter here extends the application to the outward life and conduct of Christians in the work, the circ.u.mstances being such as to call for this admonition in the matter of refraining the tongue. On account of the faith and confession for which men are called Christians, they must suffer much; they are endangered, hated, persecuted, oppressed and hara.s.sed by the whole world. Christ foretold (Mt 10, 22): "Ye shall be hated of all men for my name's sake." Easily, then, Christians, might believe they have cause to return evil, and being still flesh and blood mortals, they are inevitably moved to be angry and to curse, or to forsake their confession and doctrine and with unbelievers to join the false church with its idolatrous teaching.

Here the Psalm admonishes: Dear Christian, let not all this move you to rave, curse, blaspheme and revile again, but abide in the blessing prepared for you to inherit; for you will not by violence remedy matters or obtain any help. The world will remain as it is, and will continue to hate and persecute the G.o.dly and believing. Of what use is it for you to hate, chafe and curse against its att.i.tude? You only disturb your own heart with bitterness, and deprive yourself thereby of the priceless blessing bestowed upon you.

30. We have the same teaching in the fourth verse of Psalm 4, which comforts saints and strengthens them against the temptation and provocation to anger and impatience which they must experience in the world. "Be ye angry," David says, "and sin not: commune with your own heart upon your bed, and be still." That is, although according to the nature of flesh and blood you fret because you are compelled to witness the prosperity of the world in its unG.o.dly life and wickedness, and how it spites, despises and persecutes you with pride and insolence, nevertheless let not yourselves be easily provoked; let wrong, displeasure, vexation and worry remain outside the inner life; let them affect only the outward life, body and possessions. By no means let them become rooted in your heart. Still your hearts and content yourselves, and regard all this vexation as not worth losing sleep over. If you desire to serve G.o.d truly and to render acceptable sacrifice to him, then with faith in his Word place your hope in him as your dear Father who cares for you, hears you and will wondrously support you.

GUARDING THE LIPS.

31. But the psalmist's additional words, "Refrain your lips that they speak no guile," refer, as I have said, primarily to confession of the doctrine; but there is another thought: When one is prompted to anger and to complaint about injury and wrong, in his impatience and irritation he cannot speak fairly concerning the matter of offense, but invariably exaggerates. So it is with anger and retaliation. One receiving but a pin-point wound will fly into a pa.s.sion and be ready to break the offender's head. The individual that suffers a single adverse word immediately proceeds to abuse and slander in the extreme his opponent. In short, an angry heart knows no moderation and cannot equally repay, but must make of a splinter, even a mote, a great beam, or must fan a tiny spark into a volcano of flame, by retaliating with reviling and cursing. Yet it will not admit that it does wrong. It would, if possible, actually murder the offender, thus committing a greater wrong than it has suffered.

32. So wicked and unjust is human nature that when offended it stops not with equal measure in retribution; it goes beyond and in its anger and revenge spares neither the neighbor's honor nor his body and life. James 1, 20 says: "The wrath of man worketh not the righteousness of G.o.d"; that is, it suffers not a man to abide in his faith and good conscience. But official indignation, which is G.o.d's wrath, does not so. It seeks not the destruction of man, but only the punishment of the actual fault. Man's anger and revenge, so wicked and insatiable are they, return ten blows for one, or even double that number, and repay a single abusive word with a hundred.

33. So Peter admonishes you to restrain your tongues, to curb them, lest they suddenly escape your control and sin with wicked words, doing injury double that you have received. Guard your lips that your mouth utter not guile or falsehood through your anger, and that it may not calumniate, abuse and slander your neighbor contrary to truth and justice and in violation of the eighth commandment. Such conduct is, before G.o.d and man, unbecoming a Christian and leads to that most disgraceful vice of slander, which G.o.d supremely hates. It is the devil's own, whence he has his name of liar or slanderer--diabolus, or devil.

GOOD WORKS.

34. The Psalm says further: "Turn away from evil and do good"; that is, beware lest on account of the wickedness of another you also become wicked, for anger and revenge meditate only harm and wickedness. Therefore be all the more diligent to do good, if you can, that your heart may retain its honor and joy and that you may abide in righteousness, and not fall from G.o.d's grace and from obedience to him into the service of the devil. By anger and revenge the devil tempts you, endeavoring to get you again into his toils and to embitter your heart and conscience until you shall exceed others in sin.

35. "Seek peace and pursue it," continues the apostle. This is a sublime exhortation, and faithful, divine counsel. You must not think, Peter would say, that peace will run after you, or that the world--much less the devil--will bring it into your house. Rather you will find the very opposite true. From without strife will be carried to you in bales, and within your own heart will be kindled anger and bitterness to fill you with everlasting disquiet. Therefore if you desire peace, wait not until other people help you to obtain it, nor until you create it for yourself by force and revenge. Begin with yourself. Turn from the evil to the good. Even undergo suffering to provide your heart with the peace which endures in spite of all that would rob you of it. Strive ever to keep your heart firm in the resolve: I will not be angry nor seek revenge, but will commit my affairs to G.o.d and to those whose duty it is to punish evil and wrong-doing. As for my enemy, may G.o.d convert and enlighten him. And however much more of violence and wrong I may suffer, I will not allow my heart to be robbed of its peace.

36. Notice, the way to preserve peace and to see good days even in evil times is to keep a silent tongue and a quiet heart through the comfort of divine grace and blessing. No outward occasion may be given for strife, but always peace is to be sought with good words, works and prayers. We must even pursue peace, follow after it, with genuine and strong suffering. Thus we preserve it by force. In no other way can a Christian see good days and hold fast his blessing.

Remember you must make strenuous effort if you would not reject your blessing nor be influenced by another to carelessly lie and otherwise sin with your tongue. Flesh and blood are weak and sluggish in the matter of preserving peace, therefore Peter strengthens his exhortation and further encourages us by the promise of G.o.d's help and protection for the faithful and his punishment of their enemies.

He says:

"For the eyes of the Lord are upon the righteous, and his ears unto their supplication."

37. Inscribe this verse upon your heart in firm faith and see if it does not bring you peace and blessings. Try to believe that G.o.d sits above, sleepless and with his vigilant eye ever upon you. With watchful vision he beholds the righteous as they suffer violence and wrong. Why will you complain and become discouraged by reason of the harm and grief you experience, when the gracious eyes of the true Judge and G.o.d are upon you and his intent is to help you? All the wealth of the world would I give, if I might, to purchase that watchful care, or rather to obtain the requisite faith; for surely the lack is not in his regarding, but in our faith.

G.o.d OVER ALL.

38. More than this, G.o.d's ears, the apostle tells us, are also open to the prayers of the righteous. As he looks upon you with gracious, winning eyes, so also are his ears alert to even the faintest sound.

He hears your complaint, your sighing and prayer, and hears, too, willingly and with pleasure; as soon as you open your mouth, your prayer is heard and answered.

39. Again, Peter says: "The face of the Lord is upon them that do evil." True, G.o.d's eyes are upon the righteous, but nevertheless he sees also the others. In this case he beholds not with a friendly look or gracious countenance, but with a displeased and wrathful face. When a man is angry the forehead frowns, the nostrils dilate and the eyes flash. Such a manifestation of anger are we to understand by the Scripture when it refers here to "the face of the Lord." On the other hand it ill.u.s.trates the pleased and gracious aspect of G.o.d by "the eyes of the Lord."

40. Now, why is "the face of the Lord" upon evil-doers and what is its effect? Certainly G.o.d's purpose is not to heed or to help them, to bestow blessing or success upon their evil-doing. His purpose is, according to the succeeding words in the psalm, "to cut off the remembrance of them from the earth." This is a terrible, an appalling sentence, before which a heart may well be prostrated as from a thunderbolt. And unG.o.dly hearts would be thus appalled were they not so hardened as to despise G.o.d's Word.

41. Notwithstanding the indifference of the wicked, the sentence is pa.s.sed. Verily it is no jest with G.o.d. It ill.u.s.trates how sincerely he cares for the righteous and how he will avenge them on the wicked, toward whom his countenance bespeaks punishment in due time and the cutting off of their memory from the earth. In contrast, the righteous, because they have feared G.o.d and abode in their piety though suffering for it, shall, even here upon earth, live to see blessing and prosperity upon their children's children. Although for a time the company of the wicked conduct themselves with pride upon the earth, and imagine themselves secure beyond the possibility of being unseated, nevertheless when their hour comes they are suddenly hurled down from earth into the abyss of h.e.l.l and must suffer the righteous to remain in possession of the earth. So testifies Christ in Matthew 5, 5, and Psalm 37 more fully explains the matter.

42. It is proven by all the examples of Scripture and also by the experience of the whole world from the beginning, that G.o.d casts down those who seek only to injure. They who have despised G.o.d's threats and angry countenance with security and defiance have at last experienced the fulfillment of these warnings and perished thereby.

King Saul thought to destroy G.o.dly David, to exterminate his root and branch and blot out his name as if he had been a rebellious, accursed man. But G.o.d effected the very opposite. Because David in his sufferings and persecution walked in the fear of G.o.d and trusted him with simplicity, desiring no harm to his enemy, G.o.d's gracious eye was ever upon him and preserved him from that enemy. On the other hand, the angry face of G.o.d was bent upon King Saul, and before David was aware of it the king had fallen, and his whole family met ruin with him; they were obliged to surrender crown and kingdom to the persecuted David.

43. Christians should strengthen their faith with the comforting thought that G.o.d's gracious countenance is over them and he turns eye and ear toward them; and that on the other hand he looks with angry face upon their enemies and those seeking to injure, and will take a hand in their game, obliging them either to refrain from their evil-doing, or to perish by it. Such retribution is certain. No one can live long without proving by his own experience and that of other men the truth of the proverb, "Right will a.s.sert itself." However, we lack in faith and cannot wait G.o.d's hour. We think he delays too long and that we suffer too much. But in reality his time will come speedily, and we can well wait and endure if we believe in G.o.d, who but grants our enemies a brief opportunity to be converted. But their appointed hour is already at hand and they will not escape if it overtakes them without repentance.

"And who is he that will harm you, if ye be zealous of that which is good? But even if ye should suffer for righteousness' sake, blessed are ye."