Bach Cantata/Luther Sermon: Jubilate

Jubilate, 4th Sunday of Easter, BWV 12: Weinen, Klagen, Sorgen, Zagen, Sunday Cantata, 21. Apr 2013
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Sermons of Dr. Martin Luther for Jubilate

Nota Bene: “Luther’s Church Postil: In Defense of Lenker, et al.”

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Gospel Sermon

(This sermon appears in place of the two preceding in edition c. It was preached in 1542 and published in the same year in two pamphlet editions, under the title: “A sermon for Jubilate Sunday, preached before the Elector of Saxony and the Landgrave of Hesse, By Dr. Martin Luther, Wittenberg, 1542.” At the close are the words “Printed at Wittenberg by Nicholas Schirlenz, 1542.” German text: Erlangen Edition 12:82; Walch Edition 2:1150; St. Louis Walch, 11:853.)

Text: John 16:16-23

[Jesus said:] “A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.” Then said some of his disciples among themselves, “What is this that he saith unto us, ‘A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father’?” They said therefore, “What is this that he saith, ‘A little while’? we cannot tell what he saith.” Now Jesus knew that they were desirous to ask him, and said unto them, “Do ye enquire among yourselves of that I said, ‘A little while, and ye shall not see me’: and again, ‘a little while, and ye shall see me’? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.”

1. This Gospel contains, and likewise pictures before us, the high and excellent work God accomplished when Christ, his only Son, died and rose again from the dead for us. Much has been said on this theme and there is much more to say. As for myself, I find that the more I study it, the less I master it. But since it is God’s will that we think of him, praise his work and grace, and thank him for the same, it is proper that we speak and hear all we can about them.

2. The Lord addresses his disciples here in dark and veiled words, which they do not understand; chiefly, no doubt, because he wishes thus to admonish them and thoroughly impress these words, so seldom heard, upon them, that they may not forget. A deeper impression is made upon one by words that are seldom used than by the forms of speech in general use.

3. The result was that the disciples even repeated the words twice and asked one another what they must mean. Christ likewise repeated them, and no less than four times. Still they remained dark and unintelligible words to them until later he revealed their meaning, when he rose from the dead and bestowed upon the disciples the Holy Spirit. Then they clearly understood his words. So we now understand them, to the extent that we hear and read them; but that they should be understood to their depth, that will not be in this life. But as I said, the longer and the more one learns from them, the less one can, and the more one must, learn.

4. For the Word of God is d different government, and the Holy Scriptures a different book, from the discourses and writings of man. St. Gregory spoke truly when he uttered the fine proverb: The Scriptures are a river in which a large elephant must swim and across which a little lamb can wade on foot. For the Scriptures speak clearly and plainly enough to the common people, but to the wise and very learned they are unattainable. As St. Paul confesses concerning himself in Philippians 3:15.

5. And St. Peter says in 1 Peter 1:12 that such things were announced and written in the Scriptures that even tile angels have their satisfaction and enough to occupy them, in the great work that Christ, God’s Son, became man, suffered death on the cross, but rose again and sits now at the right hand of the Father, Lord over all, even according to his human nature, and governs and preserves his church against Satan’s wrath and all the power of the world. We have, it is true, the words treating of this, but the angels see and understand it and therein have their eternal joy. And as they in eternity cannot behold it enough, much less can we understand it, for it is a work that is eternal, inexpressible, unmeasurable and inexhaustible.

6. This is said de cognitione objectiva; that is, as one sees it at a glance, as the angels view it, and as we will see it in the life beyond. But in this life we must have a different understanding of it, a practical knowledge (cognitio practica), that we may learn to confess what the power of this work is and what it can do. This is done by faith, which must cease in the next life, where we also shall know it by a full vision of it.

7. We must learn here now what it is that the Lord says: “A little while, and ye behold me not; and again a little while and ye shall see me,” etc. This passage is fraught with as much meaning as that other: “Ye shall weep and lament, but the world shall rejoice,” etc. “But your sorrow shall be turned into joy.” A rare saying: A little while not see and be sorrowful, and yet a little while again see and be joyful.

8. According to the letter and history, it is indeed easy to understand what these words mean, especially in our day. In the confession of our faith even the children say: “I believe in Jesus Christ,” etc; “was crucified, dead and buried; the third (lay he rose again from the dead.” These are the two “little whiles,” of which Christ here speaks. But since there is deception where we also seek, and taste it, and we should try to bring it into life or experience, the words have a wonderful depth of meaning — that we should lose Christ, whom we believe to be God’s Son, who died and rose for us, etc; that he should die in us, as the apostles experienced until the third day. A terrible crucifixion and death begin when Christ dies in us and we also in him. As he here says: Ye shall not see me, for I am to depart from you. That is, I die, hence ye also will die, in that ye will not see me; and thus I will be dead to you and you will be dead to me. This is a special, deep and severe sorrow.

9. As there are many kinds of joy, so there are many kinds of sorrow. As, for example, when one is robbed of his money and property, or is reviled and disgraced when innocent, or loses father and mother, child and dear friends, etc; likewise, when Satan afflicts and martyrs one’s soul with sad thoughts, as Satan so easily can, though one knows not why or whence. But the really great sorrow above all sorrow is for the heart to lose Christ, so that he is no longer in view and there is no hope of further comfort from him. There are few who are so sorely tried. Surely not all even of his disciples experienced this. Perhaps not St. Thomas, St. Andrew, St. Bartholomew, and others, who were such good, common and plain people. But the other tender hearts, St. Peter, St. John, St. Philip and others, to whom these words applied, as they all had heard that they would lose Christ and never see him again.

10. Christ here also addresses, more than others, persons who truly believe and experience that Christ died and afterwards rose again; and it is to them a little while, in a common, small and childish sense, and only a bodily sorrow. But the disciples had to keenly feel and experience what it is to lose Christ out of view, not only to have him taken away bodily, but also spiritually, leaving them in a twofold misery and sorrow. For they had had not only the joy of his bodily presence, in that he was so long with them, cared for them, ate and drank with them, and passed through loving, sweet customs and fellowship, but he had associated so affectionately with them and had borne their weaknesses, yea, companioned with them more intimately and lovingly than a father does with his children. He often gave them remarkable liberties and even animated them by innocent trivialities. Therefore, they were pained to lose such a companionable Lord.

11. But the chief cause of their sorrow lay in the fact that they had set their hearts on his becoming a mighty lord and king and founding a government by which he would make them, along with himself, lords. They thought he would never suffer them to die. Such was hitherto their hearts’ joy and confidence in this Savior.

12. Now, however, they lose both utterly and at one time, not only the friendly companionship of the Lord, but also this beautiful, glorious confidence, and they suddenly fall into the abyss of hell and eternal sorrow, Their Lord is most shamefully put to death, and they must now expect every moment, because of him, to be seized in like manner. They must now sing this song of mourning: Alas, how our confidence is now totally lost! We hoped to become great lords through this man and possess every joy we desired. Now he lies in the grave and we are fallen into the hands of Caiaphas and Judas, and there are no more miserable and unhappy people on the earth than we.

13. Notice, this is the true sorrow and heart agony, of which Christ here is really speaking, into which God does not lead everyone, nor anyone so readily; for here he offers comfort against it, as he shows in this Gospel. Other bodily suffering and need may be considered sorrow, as, when one suffers persecution, imprisonment and misery for Christ’s sake, and loses his property, honor and even his life. But the greatest of all sorrows is to lose Christ. Then all comfort is gone and all joy is at an end and neither heaven nor sun and moon, neither angel nor any other creature, can help you; nay not even God himself. For besides this Savior, Christ, there is none in heaven nor on earth. Now, when he has departed, all salvation and comfort are gone, and Satan has gained an opportunity to plague and terrify the troubled soul. This he desires to do in the name and person of God, as he can then play the part of a lord.

14. On the other hand, the highest of all joy is that which the heart has in Christ, our Savior. That is, indeed, also called joy, when one rejoices over the possession of great fortune, money and property, power, honor, etc.; but all this is but the joy of a child or of a maniac. There is also the infamous joy of Satan which even rejoices over the injury and misfortune of others, of which Christ here also says: The world will rejoice, and laugh in its sleeve over your crying and weeping when they put me to death and cause you every misfortune. There are also many like these in worldly affairs, who can never be happy unless they have brought misfortune to their neighbor or have seen him meet it. They are like the poisonous reptile, the Salamander, which (as the fable runs) is so cold that it can live in fire or can exist out of fire. So these people live and grow fat on the misfortunes of other people. The nice, envious person who is sad when another prospers, and would gladly have one eye less if thereby his neighbor had none, is the product of Satan.

15. But all this is still nothing compared with the joy the world, ruled by Satan, has in opposing Christ and his followers. It rejoices the most over the great misfortune of his followers in that Christ is crucified, all the apostles are banished, the church is completely destroyed, God’s Word is silenced and his name totally blotted out. This is spiritual joy just as truly as the severe sorrow is spiritual. However, it is not from the Holy Spirit, but from those who belong, body and soul, to Satan, and still are called the wisest, the most learned and the holiest persons upon the earth. They are like the high priests, Pharisees and scribes, who have no peace and know no joy so long as they hear the name of Christ mentioned and know that his Word is preached, or see one of his disciples still alive. As they say, in the Wisdom of Solomon 2:15: “He is grievous unto us even to hear or to behold,” and while Christ hangs on the cross, they blaspheme and revile in great joy thus: “If thou art the Son of God, and the King of Israel, come down from the cross; he trusteth on God, let him deliver him now,” etc. Matthew 27:40-43. See how their hearts leap with joy, what a paradise and kingdom of heaven they have in seeing the dear Lord reviled on the cross and put to death; and that they themselves did it, is to them nothing but sugar and sweet grapes.

16. Observe, Christ here gives such joy to the world, and on the other hand severe sorrow to his disciples in that they must see, hear and suffer this. It must penetrate through their hearts, through their bodies and lives. And he truly pictures the world here to be as terrible and horrible as a child of Satan that has no greater joy than to see Christ defeated and his followers shamefully condemned and lost.

17. We see almost this condition now in 6ur clever noblemen, the pope, the bishops and their rabble; how they maliciously rejoice and shout when they discover it goes a little ill with us, and how anxious they are that it under no circumstances remains concealed. It must be trumpeted forth until it reaches the abyss of hell. Dear God, what have we done to them? They still have their property and money, power and luxury, while we have hardly our daily bread. It is not enough that they are superior to us in everything they crave, while we are in other ways harassed and afflicted but they must besides be such bitter enemies to us that they do not wish us God’s grace but would have us burned in the lowest fires of perdition!

18. It is always a horrible sight, and the true fruit of the infernal spirit, that people cannot rejoice so highly over the good nor over worldly or human joy. Yea, no gold nor silver they love so intensely, no stringed instrument sounds so sweet to them, no drink tastes so good as to yield them the joy they feel when they see the fall and grief of pious Christians. They are so inflamed by hatred and a desire of revenge that they enjoy no really happy moment until they are able to sing: Praise be to God, the villains are at last out of the way! We have now rooted the Gospel out of the country. They have no rest and taste no joy before they have brought this about. Heretofore they have sought and partly accomplished this by many prompt intrigues, tricks and ill offices, and God allowed some to have for a short time a little joy, which individuals [contrived and arranged. But they by no means cooled their anger in this way, as they had desired to do.

19. Hence, Christ wishes to say here: You have now heard both what kind of joy the world will have, and what kind of sorrow will be yours. Therefore, learn it and cleave to it when you meet and experience it, so that you may have patience and lay hold of true comfort in the midst of such suffering. I must try you thus and let you taste what it means to lose me and for me to die in your hearts, in order that you may learn to understand this mystery and secret; for you will otherwise not study me. It will be too great for you to serve your time of apprenticeship in this exalted work, that God’s Son returns to the Father, that is, that he dies and rises again for you, to bring you to heaven. And if I do not allow you to be tried for a time, you will remain too imprudent and finally be incapable of doing right.

20. Therefore, he says, you must adapt and resign yourself to this, so as to experience what this “little while” means, and yet not despair and be wrecked therein. And therefore I tell you before, that it must be so. You have to pass through such sorrow inwardly and outwardly, that is, both in body and soul; but when it takes place and the hour comes that you have nothing to comfort you, and you have lost both me and God, then hold fast still to my Word that I now speak to you. It is only a matter of a little while. Now, if you can learn this saying, and retain these small words, “a little while,” and “again a little while,” there will be no trouble.

21. True, the first “little while” that you now see me and still have me with you, until I depart from you — that you can suffer and pass through. But the other “little while,” until you shall see me again — that will be an especially long and hard time for you. For it is the hour of true sorrow, when I will be to you dead, with all the joy, comfort and assurance you had from me, and you yourselves will be totally lost. However, my dear little children, only think of these words and forget not entirely what I now say to you. It shall not be so forever. A little while I shall be lost and not be seen. This you must now learn by experience. But only retain this much, that I called it “a little while,” and in my eyes it is only a little, short hour, although in your hearts and feelings it is not a little but a long while; yea, an eternally long while and a long eternal while. According to your feelings you will not be able to think differently, for when I am taken from you, you have lost all, since I am the eternal good and the eternal consolation. When that is gone, there is no longer a little while, nothing but the eternal; namely, eternal sorrow and death.

22. Notice, Christ preaches here for the comfort of his disciples and of all Christians when tempted thus by God, whether it takes place inwardly or outwardly, bodily or spiritually, especially in the highest form, which is called losing Christ out of the heart; that they may learn this passage, and retain this drop of the lavender water, by which to refresh and strengthen their hearts. Christ, my Lord, has surely said it shall be only a little while. Although I now lose him and know of no joy whatever, but lie prostrate and languish in pure sorrow, yet I will use that drop and cling to the cordial that he shall not continue to be lost to me. He says that it shall be only a little, short season, although it appears to me indeed to be great, long, and eternal. He will come again, as he here and in John 14:18 says: “I will not leave you orphans: I come unto you,” etc. And thus we shall possess in him eternal comfort and joy instead of this little season of sorrow.

23. On the other hand, Christ says further that you must endure it that the world rejoices over your suffering and sorrow, for which it has no reason except that of pure satanic jealousy, by which it is so completely blinded, embittered and exasperated that no joy relieves it until its jealousy sees you stumble and become ruined. This is its heart’s delight and pleasure and it esteems it a heavenly, eternal joy. Then it says: Let us now see whether God will save him; is he the Son of God, then let him come down from the cross, etc. Mark 15:31-32. As if they should say: He is now out of the way, and we are done with him forever.

24. But notice what further follows. Just as you, he says, shall not be robbed of a view of me forever, nor remain in your sorrow, so they shall not rejoice over your misfortune forever; but it shall be for them also only a short season, and be, as they say, a dance at high mass. For I will soon come to you again and make it worse and more bitter for them than it has ever been before. This was fulfilled in them after Christ’s resurrection, so that the Jews have no severer suffering than that they must hear and see Christ, our Lord. Although it pleases them a little that they slander Christ and his mother Mary and us Christians in the most ignominious manner, yet true joy they can never possess as they desire. And they continually hope that their Messiah will come and uproot all Christians.

25. Thus, also, our Caiaphas and Judas, the pope, with all his factions, who continually console themselves with the hope that we shall yet be uprooted cannot be happy while we live and the Gospel spreads. Nothing that causes man to rejoice has any effect upon them. Some are so angry that they cannot cease their raging and roaring until we all are dead. When that takes place they will be once happy, but the joy for which they long shall never be theirs. For, although we are dead, the Gospel will still remain and others will take our places, and that will be to them a new heart agony.

26. The Turk likewise imagines he will exterminate Christ and enthrone his Mohammed in all the world, and he rejoices whenever there is any hope of doing so; but this joy he craves he shall never experience. Our Lord, whom the Turk himself highly exalts and must esteem as a great prophet, shall restrain him; yea, finally season his joy and make it bitter enough through the exalted work of his death and resurrection, by which he tramples under foot sin, death and Satan. The victory which God accomplished through Christ was long before announced in the Scriptures, whereupon the beloved prophets and fathers died in this joy, as Christ says of Abraham in John 8:56.

27. Since Abraham received such joy before it had yet transpired, but was only in word and promise, how much more can and will he receive it in the future after it has transpired and is proclaimed in the earth and even in heaven by the angels! Neither pope nor Turk can smother and extinguish it. They may indeed try to smother it, and fancy they have a bite of sugar when they do Christendom a little harm; but they shall never obtain the joy they hope for and for which they thirst.

28. They may rejoice for a season, Christ says, but not longer than while you are in sorrow. That joy is particularly short, as your sorrow is short and lasts only a little while, and shall soon be turned into joy that no one will take from you. Without doubt that joy will, on the other hand, be also turned into sorrow that will never end.

29. Here upon the earth, however, you will not be able to have enough joy, nor will it be of the true, perfect quality that will quench your thirst. Only a foretaste, an appetizing morsel or a refreshing sip. It is too great ever to be exhausted as also the work that develops this joy is far too great to be fathomed by our learning. God mingles and tempers things thus upon the earth so that those who should by right rejoice must experience great suffering and sorrow; and, on the other hand, those who should be sorrowful here are happy and have a good time, but still in a way that this outward joy works their ruin. For they cannot acquire the true inner joy they long for, therefore their outer joy will also be their destruction. Their wealth, power, honor, pleasure and high living by no means make them happy, and they cannot lay their heads down to rest until they see that Christ is dead and his disciples are banished from the earth. These are always poor, miserable people whom one may truly pity. They fare the worst in that they cannot have their temporal joy pure, as they desire, because of their jealousy and hatred; and we even are altogether too ready to take vengeance by doing them harm. What more misfortune can they have and what greater injury can they do themselves than that they themselves should spoil and annihilate their own joy?

30. We also have true sorrow, both outwardly and inwardly, when Christ conceals himself from us; not like them, moved by jealousy and hatred, but because we do not possess Christ, the chief good. For this, however, there is already mingled with the sorrow the sugar that Christ speaks. Beloved, only persevere a little. It shall not be eternal, but short-lived sorrow, and soon it will be better. It is only a matter of a little while.

31. These words I hear, but when sorrow comes, it is stamped so deeply in the heart that I do not feel this comfort, and I fancy that it is impossible for the sorrow to have an end. However, this comfort keeps me, so that I do not fall from Christ to the other party. Though I experience grief and need, still they keep me, so that the sorrow must not be thoroughly bitter. As in the case of the others, their joy is sweetened and sugared through and through, yet it is always spoiled by wormwood and gall, so in our case sorrow has within itself its sugar and honey.

32. Therefore, let us continue to hear Christ and learn to understand his language, that we judge not according to our feelings, as if comfort were lost forever and sorrow had no end. That you feel and think thus, he says, I know very well; but still listen to what I say to you and learn only this word modicum, a little while. Sorrow must also be felt, but it shall not harm you, besides it shall not last long. Even by this the sorrow is already sugar-coated and tempered. Later, when the “little while” has passed and triumphed, then one feels what Christ says: “Your sorrow shall be turned into joy.” Then the true joy of the heart commences and the soul sings an eternal Hallelujah, and Christ is Risen — a joy which will in the life beyond be perfect, without a defect and without an end.

33. Notice that the articles of our faith, both on the death and the resurrection of Christ, are thus set before us in this Gospel, and how the same must be put to practice by us. learned, and exercised in our deeds and our experiences, and not only heard with the ears and spoken with the mouth. Also, that we thus feel it, and such power works in us that both body and soul thereby become changed; that is, Christ dies in us and we also die in him. That is a great change, from life to death. However, then I must cleave firmly by faith to the words Christ says, “A little while,” and not only hear, but also take to heart the truth that trial will not last forever, but there will be a change from death to life when Christ again rises and lives in me and I become alive in him. Then the words shall come true, “I will see you again, and your heart shall rejoice, and your joy no one taketh away from you,” etc. For this meeting every Christian should be prepared whenever he is called for it; for he must experience something of it either in life or at the hour of death; so that he will then be reminded of this saying of Christ and let nothing tear this comfort out of his heart. Amen.

34. Whatever is to be said further on this Gospel in a textual exposition of it you can read in the explanation of the three chapters of John, the discourses Christ spoke at the Last Supper to his disciples, where this and the Gospel for the following Sunday are treated at length.

Epistle Sermon

Text: 1 Peter 2:11-20

Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; having your behavior seemly among the Gentiles’, that, wherein they speak against you as evildoers, they may by your good works, which they behold, glorify God in the day of visitation. Be subject to every ordinance of man for the Lord’s sake: whether to the king, as supreme; or unto governors, as sent by him for vengeance on evildoers and for praise to them that do well. For so is the will of God, that by well-doing ye should put to silence the ignorance of foolish men: as free, and not using your freedom for a cloak of wickedness, but as bondservants of God. Honor all men. Love the brotherhood. Fear God. Honor the king. Servants, be in subjection to your masters with all fear; not only to the good and gentle, but also to the froward. For this is acceptable, if for conscience toward God a man endureth grieves, suffering wrongfully. For what glory is it, if, when ye sin, and are buffeted for it, ye shall take it patiently? but if, when ye do well, and suffer for it, ye shall take it patiently, this is acceptable with God.

1. This epistle selection, too, is an admonition to good works, or the fruits of faith. It touches upon nearly every condition of life, teaching how each individual should live and conduct himself. But first, Peter admonishes Christians in general that in their intercourse with gentiles, or the unbelieving world, they give no real occasion for censure or reproach concerning their conduct. The admonition seems to hinge upon the fact that Christians, as the apostle reminds them in the first and second chapters, have been called to a lively, a never-dying, hope of an imperishable inheritance in heaven, and of eternal joy and salvation; that they are now redeemed, having obtained remission of sins through the precious blood of Christ; and again, that they are become a holy nation and royal priesthood, to show forth and magnify the grace of God, they who in time past were not God’s people and had not obtained grace. “But now,” Peter would say, “you have obtained grace through the divine calling of Christ, through the suffering of your Lord. Live, then, as a holy people of God and citizens of heaven.”

2. We have already heard that in the Christian life are two essential principles, two principles upon which Christian teachers may lay emphasis. First, faith in the fact that through Christ’s blood we are released from sin and have forgiveness; second, being forgiven, our natures are to be changed and we are to walk in newness of life. In baptism, when we first believe, we obtain not only remission of sins whereby we are of grace made children of God, but also the power to purge out, to mortify, the remaining sins. Our transgressions are not forgiven, Paul says ( Romans 1:6), with the privilege of continuing in them, as the insolent rejecters of grace imagine. It is this way: Our sins being blotted out through the blood of Christ, we need not to make remuneration or render satisfaction for them; we are children of grace and enjoy forgiveness. Nevertheless, inherent sin is not entirely purged out, or mortified.

3. There is difference between remission of sins and mortification of them. The distinction should be made clear for the sake of combating those who confound and pervert the two principles by their false doctrines. In regard to remission, the Pope and many others have taught that forgiveness of sins is obtained through the foolishness of men’s own self-elected works, the satisfactions of their own devising. This error has ever prevailed in the world. Cain was the first to make it, 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 of the doctrine of grace without enjoying its happy results. They proceed as if mere forgiveness were enough, and without further effect than averting punishment; as if it leaves us where we were before, not ameliorating in any wise our moral condition; and as if no more is to be known about Christ and the Gospel. Therefore, they who claim to be Christians must learn that, having obtained forgiveness without merit on their part, they should henceforth give no place to sins, but rather resist their former evil lusts and avoid and flee from the fruits and works thereof. Such is the substance of this lesson.

4. But note from the apostle’s words how his view has changed since the time when, as a fisherman of Bethsaida, he went about with the Lord previous to the Lord’s death and resurrection. At that time Peter and the other apostles, in fact the entire Jewish nation, had no other conception of Christ’s kingdom — the kingdom of God — than as an earthly one wherein they should know only happiness, figuring as wealthy farmers, citizens, noblemen, counts and lords. The sum of the world’s goods should be theirs, and all the gentiles their vassals. They were to be thenceforth undisturbed by enemies, wars, famine or misfortune, and to enjoy the extremity of peace, leisure and happiness under their supreme King, the Messiah. Such were their hopes, even their expectations. With these pleasing fancies were their minds filled. And just so today are the Jews full and drunken with their visionary dreams.

5. Observe here, however, Peter teaches that the lot of the sharer in Christ’s kingdom is quite the reverse of what he once imagined. “O beloved Christians,” he would say, “who are called and baptized into the royal and priestly kingdom of Christ, I have now to tell you things quite different from the ideas and dreams you and! used to entertain. We are, it is true, citizens, counts and lords in the kingdom 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 and dominions. You are not, be it known, lords and noblemen in a worldly sense; neither is Christ a king as the world regards kingliness, and the kingdom of the world is not in harmony with his. Know, then, you must regard yourselves strangers and pilgrims in the kingdom of the world. “Therefore, I admonish you that, having now become Christians brothers in the eternal heavenly kingdom — your manner of life should be such as becomes them who are no longer of a worldly kingdom. Regard this earthly life only as the traveler or pilgrim regards the country wherein he journeys, the inn where he procures a night’s lodging. He does not expect to remain in the city, to be mayor or even a citizen. He finds there his food, but his thoughts are cast beyond its gates, to the place where home is. So, Peter says, must you look upon your earthly course. You did not become Christians with the prospect of reigning here on earth, as the Jews fancy they shall reign and be established. The dwelling-place, the citizenship and the authority of Christians are to be found in another direction, not in this 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 nor misfortune such as you must endure in this earthly harbor shall ever enter.”

6. But how is indifference to this life to be accomplished? Peter goes on to say: “Be subject to every ordinance of man… whether to the king…or unto governors”; again, “Servants, be in subjection to your masters…also to the froward.” How is it consistent with royal citizenship in a celestial country to be a pilgrim on earth? How can we live here with wives and children, houses and lands, and being citizens under a temporal government, and yet not be at home? There is a distinction here which, as before said, was at first difficult for the beloved apostles themselves to understand. But to Christians, especially those of today, it should be clear. Christ and the apostles do not, in this teaching, design the rejection of external government and human authority — what Peter here terms ordinances of men. No, they permit these to remain as they are; moreover, they enjoin us to submit to and make use of them.

7. This is the difference to be kept in mind: We are to conduct ourselves in our earthly stations and occupations as not regarding this life our true kingdom and best good. And we are not to think the life beyond holds nothing more nor better than what we possess here, as do the Jews and the Turks. Although they believe in the resurrection of the dead, they carnally imagine the future life will be like the present except for its perfect peace and happiness, its freedom from misfortune, persecution and all ills. It is the prerogative of the Pope and his holy epicures to believe nothing in any respect. Every Christian, be he lord or servant, prince or subject, should conduct himself as befits his station, using in trust whatever God has given him — dominion and subjects, house and home, wife and children, money and property, meat and drink. He is to regard himself solely as a guest of earth, as one eating his morsel of bread or taking his lunch in an inn; he must conduct himself in this earthly harbor as a pious guest. Thus may he actually be a king reigning with fidelity, or a lord faithful to his office, and at the same time declare: “I count nothing on this life. I do not expect to remain here. This is but a strange country to me. True, I am seated in the uppermost place at table in this inn; but the occupant of the lowest seat has just as much as I, here or yonder. For we are alike guests. But he who assigned my duty, whose command I execute, gave me orders to conduct myself 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 up their journey when these things pass, and to move on out of life as the 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 toward those with whom they come in contact, not infringing on the rights of any. For a visitor may not unrestrainedly follow his own pleasure and inclinations in the house of a stranger. The saying is: “If you would be a guest, you must behave civilly; otherwise you may promptly be shown the door or the dungeon.”

9. Christians should be aware of their citizenship in a better country, that they may rightly adapt themselves to this world. Let them not occupy the present life as if intending to remain in it; nor as do the monks, who flee responsibility, avoiding civil office and trying to run out of the world. For Peter says rather that we are not to escape our fellows and live each for himself, but to remain in our several conditions in life, united with other mortals as God has bound us, and serving one another. At the same time, we are to regard this life as a journey through a country where we have no citizenship — where we are not at home; to think of ourselves as travelers or pilgrims occupying for a night the same inn, eating and drinking there and then leaving the place.

10. Let not the occupants of the humbler stations — servants and subjects — grumble: “Why should I vex myself with unpleasant household tasks, 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 station and enjoy myself; the monks and priests have, in their stations, withdrawn themselves from the world and yet drunk deeply, satisfying fleshly lusts.” No, this is not the right way. If you are unwilling to put up with your lot, as the guest in a tavern and among strangers must do, you also may not eat and drink.

Similarly, they who are favored with loftier positions in life may not, upon this authority, abandon themselves to the idea of living in the sheer idleness and lustful pleasure their more favored station permits, as if they were to be here always. Let them reason thus: “This life, it is true, is transitory — a voyage, a pilgrimage, leading to our actual fatherland. But since it is God’s will that everyone should serve his fellows here in his respective station, in the office committed to him, we will do whatever is enjoined upon us. We will serve our subjects, our neighbors, our wives and children so long as we can, we would not relax our service even if we knew we had to depart this very hour and leave all earthly things. For, God be praised, had we to die now we would know where we belong, where our home is. While we are here, however, on the way, it is ours to fulfill the obligations of our earthly citizenship. Therefore, we will live with our fellows in obedience to the law of our abiding-place, even unto the hour wherein we must cross the threshold outward, that we may depart in honor, leaving no occasion for complaint.

11. Thus, mark you, should every Christian conduct himself here on earth, according to Peter. In the first place, he should know where is his real home, his fatherland. We learn this through faith in Christ, whereby we become children of God, heirs of eternal life, citizens of heaven.

Accordingly, we sing: “Now we pray thee, Holy Spirit, for true faith,” etc., when we depart home from this wretchedness. This sentiment accords beautifully with the text here where Peter calls us “sojourners and pilgrims” — wayfarers in earthly wretchedness, desiring home and casting our thoughts beyond the gates of our sojourning-place. Second, though we must suffer this wretched condition in a foreign land, we are under obligation to render every honor to the host and to respect the inn, making the best of whatever may befall us.

12. The prophet Jeremiah found it necessary to give admonition of this sort to his wretched Jewish countrymen in Babylon who longed unspeakably to be home again and almost despaired because of having so long to suffer misery among strangers when many of their brethren were at home. Other prophets had encouraged them with the promise of soon being returned.

Consequently many of them ceased to till the land and neglected to provide for a livelihood. To these Jeremiah writes (ch. 29:10): “Ye must have patience, for ye are not so soon to return — not till seventy years be accomplished.” Meanwhile, though in wretchedness and captivity, they were to do as he bids in verses 5-7: “Build ye houses, and dwell in them; and plant gardens, and eat the fruit of them. Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters: and multiply ye there, and be not diminished. And seek the peace of the city whither I have caused you to be carried away captive, and pray unto Jehovah for it; for in the peace thereof shall ye have peace.”

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

13. Now, how was it with them? The godly, faithful ones had reason to hope and trust in release and a return to their own kingdom. Surely there was no pleasure, no joy, for them in their present miserable condition, as in Psalm 137 they testify and complain by the rivers of Babylon. There they cried and wept and had not an hour of enjoyment when they thought of home. The long seventy years their hearts continually stood at the gate ready to depart, so that they had no inclination whatever to build houses, to cultivate farms, to make gardens, to take wives and rear children.

Nevertheless, the prophet bids them meet all the requirements of citizens of that country; and more than that, to pray for their hosts in the same spirit in which they would pray for their neighbors and fellow-citizens, asking God for peace and prosperity upon the city.

Christians Subjects of Two Kingdoms

14. So, too, Christians are subjects of two kingdoms — they have experience of two kinds of life. Here on earth where the world has its home and its heavenly kingdom, we surely are not citizens. According to Paul ( Philippians 3:20), “our conversation” — our citizenship — “is with Christ in heaven”; that is, in yonder life, the life we await. As the Jews hoped to be released from Babylon, we hope to be released from this present life and to go where we shall be lordly citizens forever. But being obliged to continue in this wretched state — our Babylon — so long as God wills, we should do as the Jews were commanded to do — mingle with other mortals, eat and drink, make homes, till the soil, fill civil offices and show good will toward our fellows, even praying for them, until the hour arrives for us to depart unto our home.

15. He who is guided by these facts, who comprehends the distinction between the kingdom of heaven and the kingdom of the world, will know how to resist successfully all classes of fanatics. For these latter paint this life in a terrible aspect. They want to run out of the world entirely, and are unwilling to associate with anyone; or they proceed to disturb civil regulations and to overthrow all order; or again, as with the Pope, they interfere in secular rule, desiring temporal 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 among strangers, it is ours to live righteously, honorably and chastely, to further civil and domestic peace and to lend counsel and aid to benefit even the wicked and ungrateful, meanwhile constantly striving after our inheritance and keeping in mind the kingdom whither we are bound.

16. In short, a Christian must be one who, as Paul says ( 1 Corinthians 7:29-31), uses this world as not abusing it, who buys and possesses as though he possessed not, who has wife and children as though he had them not and who builds as though not building. How is it possible to reconcile these seeming inconsistencies? By making the Christian faith distinct from the faith of the Jews and Turks — yes, of the Papists even: by accepting the fact that the Christian’s attitude toward this earthly life is the attitude of the guest; that in such capacity is he to build, to buy, to have dealings and hold intercourse with his fellows, to join them in all temporal affairs — a guest who respects his host’s wishes, the laws of the realm and of the city and the customs of the inn, but at the same time the Christian refrains from attesting his satisfaction with this life as if he intended to remain here and hoped for nothing better. Thus will the Christian pass through every temporal event in the right way — having every possession as though not having it, using and yet not cleaving to it; not so occupied with the temporal as to lose the eternal, but leaving behind — for-getting — the former while striving after the latter as the goal set before him.

17. Therefore, they who presume to run out of the world by going into the desert or the wilderness; who, unwilling to occupy the inn but finding it indispensable nevertheless, must become their own hosts — these are great and unreasonable fools. Surely they must eat and drink and have clothing and shelter. With these things they cannot dispense, even if they can withdraw from all society. Nor is their action 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 is yours. Nor has God separated you from men; he has placed you in society. Each individual is created and born for the sake of other individuals. 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 creeping into a corner or going into the wilderness. You cannot so escape the devil and sin. Satan will as easily find you in the wilderness in a gray cap as he will in the market in a red coat. It is the heart which must flee, and that by keeping itself “unspotted from the world,” as James 1:27 says. In other words, you must not cling to temporal things, but be guided by the doctrine of faith in Christ, and await the eternal, heavenly inheritance; and in that faith and that hope are you to execute the trust and work committed to you here, declaring the while: “That which I do here is not the chief good, the thing of real value, for which I live; though such is the case with the world, the Jews, the Turks and the Papists. I hold this temporal life as a tavern, valuing it no more than the guest values the inn where he enjoys food and lodging, while heart and mind turn ever to his own home.”

What tolerance would there be for one foolish enough to declare: “I will not eat nor drink here. I will behave peculiarly, smashing windows and turning things upside down, for this is not my abiding-place”? For the very purpose of advancing himself on his journey, the traveler should make use of the inn, accepting whatever is offered.

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

Relative to this subject, Peter in his beautiful Pentecostal sermon says concerning David, who nevertheless was a holy king, that he did not ascend into the heavens, but, having fulfilled the will of God, fell asleep.

Peter, so far from being willing to disparage David’s office and rule, to criticize him therein for wrong-doing, rather magnifies it in glowing terms.

David was a king, and cast not aside his crown; no, he retained his royal glory. He held his office as a God-intrusted one, in the execution whereof he served God. Similarly should the righteous ruler do — in fact, all men in their respective offices and stations. Let them remember they are not placed where they are to choose their own pleasure, but solely for the service of God. Such is their duty so long as they are here — transients, like the stranger at the inn with other guests, who conducts himself with respect to the needs and the pleasure of his fellows, doing as they do, and in case of danger and necessity uniting with them in the effort to help and protect.

20. King David did not regard his kingdom and his God-bestowed blessings as his real glory, but as his office, his opportunities for service in this earthly pilgrimage. In it all he remains a guest, expecting to leave this tarrying-place for a certain abode. Hence he says ( Psalm 39:12): “I am a stranger with thee, a sojourner, as all my fathers were.” How is that? Has a king of David’s glorious rank occasion to speak thus? Is he a guest who occupies a royal throne, who is lord of landed estate and of more than twelve hundred thousand people according to his own calculation? This is David’s meaning: In his kingdom he serves God as a transient here on earth, and set apart by God for that purpose; but at the same time as a citizen of God’s kingdom in another life, another existence, which he regards more glorious than earthly glory, and as affording something better than a temporal crown.

Reasons to Abstain from Carnal Lust

21. Such is Peter’s teaching. He admonishes Christians to Christ-like lives and works in view of the fact that they are called to great glory, having become through Christ a royal priesthood, a people of God and citizens of heaven. He would have them occupy this temporal world as guests, striving after another and eternal kingdom; that is, to abstain from all carnal lusts and maintain a blameless walk, a life of good works. The apostle assigns two reasons for such self-denial: First, that we may not, through carnal, lustful habits, lose the spiritual and eternal; second, that God’s name and the glory we have in Christ may not be slandered among our heathen adversaries, but rather, because of our good works, honored.

These are the chief reasons for doing good works. They ought most forcibly to urge us to the performance of our duties.

22. Peter admonishes, first, to “abstain from fleshly lusts, which war against the soul.” He implies that if we do not resist carnal inclinations, but rather follow them, we shall lose our priceless eternal inheritance. To be a stranger on earth, striving after another and better life, is inconsistent with living in fleshly lusts as if one’s sole intent was to remain in the world forever. If you would have the things of one life, Peter says, you must forsake the things of the other. If you forget your fatherland and lie drunken with this carnal life, as does the heathen world in living in unbelief and without 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 the flesh; for these, Peter says, war against the soul — against faith and the good conscience in man. If lust triumphs, our hold on the Spirit and on faith is lost. Now, if you would not be defeated, you must valiantly contend against carnal inclinations, being careful to overcome them and to maintain your spiritual, eternal good. In this instance, our own welfare demands the conquest.

23. In the second place, God’s honor calls for it. God’s honor here on earth is affected by our manner of life. We are to avoid giving occasion for our enemies to open their mouths in calumniation of God’s name and his Word. Rather must we magnify the name of God by our confession and general conduct, and thus win others, who shall with us confess and honor him. Christ commands ( Matthew 5:16): “Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.”

24. Peter proceeds to enumerate certain good works appropriate to Christians in all stations of life, particularly those Christians under authority, or in a state of servitude — men-servants and maid-servants. In the apostle’s day, Christians had to submit to heathen authority — to serve unbelieving masters. Peter admonishes Christians to glorify God by their conduct, patiently bearing the violence and injustice offered, and forbearing to return evil; as we heard in the epistle lesson for the preceding Sunday which follows today’s text. But to take up all the good works Peter enumerates here would require too much time at present.


One Comment

  1. Thank you for posting this. I have found that, in what I have read of Luther, this “in the world but not of it” theme is a perennial one. I find it altogether comforting and wish it received more attention.

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