1 Petr. 2, 20-25.
But if you suffer and endure for goodness' sake, that is grace with God. For to this you were called, since Christ also suffered for us, leaving us an example, that you should follow in his footsteps; who did no sin, neither was deceit found in his mouth; who reproached not again when he was reproached, neither grieved when he suffered; But he brought it home to him who judges aright; who himself offered up our sins in his body on the wood, that we, having died to sin, might live to righteousness; by whose wounds ye were healed. For ye would have been as sheep going astray: but now are ye converted unto the Shepherd and Bishop of your souls.
(1) This is a beautiful apostolic epistle, and no doubt appointed to be read on this Sunday, because at the end it agrees with the Gospel of the Good Shepherd, when St. Peter says, "Ye are converted unto the Shepherd and Bishop of your souls, which before were as sheep going astray. But it might well be a piece of the sermon on the Passion; for in it he speaks of the passion of the Lord Christ, and sets it before us as an example for us to follow. For in this epistle he taught the Christians beforehand how they should also prove the fruits of the same according to faith, the good works in all ranks; but especially he exhorts them to this fruit, which is called patience in cross and suffering.
2) For it cannot be otherwise on earth, if someone has become a Christian and begins to confess the faith with his mouth and life, that does not please the world (which is the faithful, obedient servant of the eternal enemy of Christ, the devil), takes it for contempt and disgrace, if one does not speak, live and do what and how it likes, becomes angry, and begins to persecute and torment such, and, where it can, also to
*Misericordias Domini. D. Red.
Therefore one often hears even their wise men, the scoffers, say: Christ could have had peace, if he had wanted it himself. In the same way, it may be said of all Christians that they would have peace and good days if they had let themselves be told, and made themselves comfortable and even with the world.
003 But how shall they do it? It goes like this: If one speaks and does the truth, one incurs wrath and enmity, even the heathen have said; and yet the fault is not of those who speak the truth, but of those who will not hear it. Shall one not preach the truth at all, and by such silence let all men go to the devil; who can or will bring this upon himself? Whoever is a devout Christian, who thinks to live eternally after this life and to help other people to do so, must truly stand up as a Christian and say where he thinks to go, and show the world how it goes along the broad road to hell and eternal death. If he does this, he has angered the world and the devil on his neck.
4 Because it cannot be otherwise, and whoever wants to confess Christ and help the world must, as St. Peter says here, take upon himself enemies for his service and good deeds.
We must remember that we also have patience when the world is bitterly hostile to our doctrine and life, and therefore reviles, blasphemes and persecutes us in the extreme. For this purpose St. Peter wants to admonish and provoke the Christians and comfort them with excellent words and causes.
(5) And first of all, he reminds them of their calling, why and for what purpose they became Christians, saying: "You must first remember that you are required, if you believe in Christ, to confess Christ as well, and to be in the holy divine calling of the whole Christian church, so that they may praise God and promote his kingdom. The same does not entail anything but doing good and suffering evil for it. Christians are to be such a condemned people in the sight of the world, to whom they are to be the greatest enemy, and are ordered and set to run the gauntlet of the devil and the world; as the 44th Psalm, v. 23, says: "For your sake we are killed daily, and are like sheep for the slaughter," or sacrificial sheep, which have been brought in, and are not allowed to go to pasture with the others, nor kept for breeding, but only to be put to death daily one by one.
(6) Therefore he will say, What will ye do, dear Christians? will ye be in the world, and suffer no evil for your good works, but be angry, and for their wickedness become evil, and do evil? Do you not hear that you were called to this, that your baptism and Christianity entail that you must suffer this; for this is why you have renounced the devil and confessed Christ; this is why you were immersed in water, that you should go to all kinds of misfortune in the world and suffer from the devil; yet you will not avoid it, because you must be in this inn, where the devil is the landlord, and dwell in the house that is full of smoke everywhere. Here it is said: If you want to have fire, you must also have smoke; if you want to be a Christian and a child of God, you must also suffer what befalls you because of it.
7. summa, a Christian is under the dear holy law just by the fact that he is called a Christian.
He must suffer either from men or from the devil himself, who torments and afflicts him with misery, persecution, poverty, sickness, or inwardly in his heart with his poisonous arrows. This is the Christian's motto and mark, a holy, noble, blessed profession that brings them to eternal life; we must also do him justice and accept what he brings. And what do we want to complain much about? Even they themselves, the unbelievers and bad boys, must suffer one from another, which they do not like to do, and each one often suffers damage and misfortune to his body, goods, wife and child, which he cannot avoid.
(8) Therefore, if you want to be a Christian and do what you are called to do, you must not be so terribly frightened or hostilely angry or impatient with the world and the devil. But if you do not want to suffer anything, nor be reviled and blasphemed, but honored and celebrated, then deny Christ and do what is dear to them. Although you would not be without suffering and unpleasure in all things, without having this advantage, that you do not suffer as a Christian nor for Christ's sake; but on the other hand, even if you have good days here, you will find that it is a short time, and in the end you will find what you have been looking for.
(9) Secondly, that he might make this exhortation the stronger, he holds up to us as an example the true Master, our Head and Lord, Christ, to whom also the same thing happened and who himself suffered the most. But he speaks of him in this way, as the Scriptures use to do, that he models him as a twin or twofold form: not only as an example (as other saints may also be modeled), but as the right shepherd and bishop of our souls, who suffered for us and sacrificed our sin in his body on the cross; according to which form he is our treasure, comfort and blessedness.
(10) And this example the apostle paints very beautifully and gloriously in its highest and noblest degree, that it may the more provoke and move us to patience, setting forth the right chief things, which make all our sufferings very bad and small, if they be held against them.
For this passion, he says, or suffering of the Lord Christ, has a great glory and great advantage over all others. First, that he left an example for all of us; second, that he suffered for us; third, that he suffered innocently, as he who had never committed sin etc. These three things we should and will leave to him alone, and humble ourselves against them, whether we have already suffered all kinds of death, and say that it is still nothing in comparison with his suffering. For even though it is the very best, highest, and most severe suffering, it is no more than following his footsteps and example; but it is far from having attained the master. He alone remains the master who keeps the process, and we may all follow it as best we can, but we will still hardly attain this example from afar. For how great his suffering and anguish has been and how sour and bitter it has become for him, no man on earth understands. And if we do not know it, nor can we understand it, much less will we imitate or follow it, may we thank God that we see it before us and follow it, but are still far from it, without one coming a little closer than the other, after he has suffered more and more severely, and has more or stronger faith and patience. Therefore he says that Christ is the example, not of one or two saints, but of all and of all, so that they must all cast down their eyes and say, "My suffering is made sour, bitter and difficult for me by the Gentiles, but if it is to be said of my Lord Christ's suffering, I will gladly keep silent, for there is none on earth to compare with this example.
(11) This alone should be enough of an admonition and stimulus to suffer patiently that Christ Himself, such an exalted person, the only and eternal Son of God, has come before us, and in such high suffering that no man can attain or endure. Why should we complain so much about suffering for his sake, since we are still such lowly, untried disciples of this Master, without him being satisfied that we should follow him, learn from him, and remain his disciples? Behold, this is the pre
He is the image presented to the whole of Christendom, to which they should all conform, that they may be found to follow in the same footsteps and walk in the least; and know that yet all their highest sufferings are nothing, even compared with the least drop of blood which he shed; as we shall hear further.
12 The other thing that makes this example so high and incomparable is that he did not suffer for himself, nor only as an example, but for us. This is the least to be gained, and no saint can boast here that he suffered for others according to the example, as Christ did for our sins. No, there all glory is purely cut off: with this piece Christ has left no example, and no one can follow him in this; but it is he alone (was also called to it alone) who suffered for all, both who are now called and holy or still un-called and sinners.
(13) This is the main, high article of Christian doctrine, which faith alone holds as the chief good and consolation of our salvation, for which we neither do nor earn anything by our works or sufferings. And in the Scriptures we are thus reproached that we should not allow anything human to be mixed into it; As the damned papacy with its pillars and bearers, the monks, has done and taught against this, so Christ's suffering has been kept no more than an example, and this part, that he suffered for us, has been made corrupt and futile, and even placed upon ourselves, as if we were to pay for sin with our works (which they did not teach from God's word, but from their own self-chosen, invented doctrine of men and lies) or even with our suffering, to put away God's wrath and earn mercy.
(14) They have so exalted this lying that they have said: The saints have not only earned for themselves, but have also done and suffered so much that they do not need for themselves; but have collected a treasure for others, and left it to the pope, who may reach into it as into a rich money box, and distribute such excess or remaining merit of the saints by his indulgence, as and to whom he wills (but
so, that he scooped out for it for himself and his beschornen mast sows of the world money and property): Yes, even they themselves, even their own merits and works; that was the tender monastic chastity, poverty and hard obedience of the order, that is, all fictitious lies and shameful vices, which they did under such cover, both secretly and publicly (with very little exception, who seriously wanted to be true holy monks, of which I was also one), sold to the laity at the deathbed and otherwise quite honestly. Yes, they also comforted the poor people who had to die and be judged publicly, not on Christ, but on their own well-inflicted suffering and death, that God would put their punishment for their sin, if they suffered patiently. This has been their best main doctrine, which they publicly proclaimed without shyness, so that they built so many churches and monasteries, and well filled the Pabst's money pit and hell's throat. And I, unfortunately, was also one of those boys, until God helped me out. But now, praise be to God, because I challenged this and did not want to be right, condemned and cursed by the infernal chair of the Roman dragon and his scales.
O of the shameful abomination, that one should hear and teach such things in the temple of God and of Christendom, so that Christ's suffering and death should be destroyed and trampled underfoot! Dear God, what more shall we say of human merit and excess; since no saint on earth has yet suffered enough for himself with all his suffering (as much as he was guilty of), let alone that he should have the glory that it should be valid before God's judgment, against His wrath, and be a merit or payment for our sin. For here you hear that St. Peter concludes (when he says: "Christ has left us an example that you should follow his footsteps") that no saint has yet done so much nor suffered so much that he would like to say: I have fulfilled the goal and measure that Christ is no longer an example and model for me; but must be ashamed that he should boast of his suffering against Christ, and be glad that he may be made partaker of it, and after that follow the same example.
follow as much as he can, that he may be invented in his footsteps.
16 Therefore this part of the passion and suffering of Christ is to be set high and far above everything else, as pure gold, whereas our suffering is not to be respected; for no one (without this Christ) has ever suffered for his or other people's sin, neither the smallest nor the greatest. And even if it should apply to sin, each one could not suffice more than for his own sin with it. But Christ did not need to suffer anything for himself, because, as follows in this epistle, he did no sin; but made it an example to us, and not only that, but also a treasure, that it is said: My sin and the sin of all the world was sacrificed on his cross and blotted out by his death; and thus in this word: "Christ suffered for us," St. Peter, Mary, John the Baptist, and all who are born of women must be written and counted.
17 The third part, which Christ also has in preference to all others, is that he says from the prophet Isaiah in Cap. 53. V. 9.:
He who has committed no sin has no deceit invented in his mouth.
(18) Here count thou thyself how great this man must be; for there is none else ever found on earth that sinneth not either in word or in deed. "But he who does not fail in any word is a perfect man," says the epistle of Jacob, Cap. 3, 2. 3, 2. But where is he, and what is his name? It is this one Christ (should Jacobus have added), that they are all in one heap; for the others all St. Peter takes also in one heap, saying, "Ye were all as the erring sheep," etc., and afterwards Cap. 3. v. 18. makes the clear distinction, "Christ suffered for all our sin, the just for the unjust." There was and still is no one innocent, nor without sin both in words and works. For these are the two parts in which the whole life and nature of man is comprehended, words and works, speech and deed; as they are also set together elsewhere in Scripture, as, Ps. 34:14, 15, "Keep thy
Tongue etc., that it speak no evil, and forbear from evil, and do good." But speaking is the most important thing: to teach others rightly, to counsel, to admonish, to comfort, to punish, to confess the truth etc. Of course, no one will be so perfect who has not stumbled in one.
19. Therefore, this example of Christ is also in this piece in the highest degree, and impossible for all saints to follow; for no one will ever be so presumptuous and sacrilegious (because he wanted to become a liar and devil saint out of God's child and a believing Christian), that he could equate himself with Christ in this and boast in words and works without sin; And so this title will remain with honor and truth to the Lord Christ alone, that he and no other, the righteous, suffered for the unrighteous; for none of his words and works are righteous and innocent on their account, and must confess that what they suffer is the guilt of their sins and a well-deserved punishment. And that they do not remain eternally in God's wrath and eternal punishment and condemnation, they have only this righteous one to thank, who without all his guilt, and since he had no need of it, willingly suffered and paid for the unrighteous, and atoned for God's wrath; that all the saints' sufferings must still keep themselves under the suffering of the Lord Christ, and cover and adorn themselves with his innocence, and pray together with all Christendom: Forgive us our trespasses; and this article: I believe forgiveness of sin, confess.
(20) Now put all three of these causes together, so that St. Peter may exhort Christians to patience in all their sufferings: Ye are called to this, saith he, first; and though ye suffer grievously and much, yet the likeness of Christ standeth there, which ye cannot attain unto, and may boast nothing of it, nor brag, when ye have already suffered all things; for ye are guilty of suffering for God's sake without this; which is one. The other is that Christ did not suffer for himself, nor out of necessity, but for you, and this out of good will. For the third, that he also was wholly innocent of all sin, both inwardly in heart, and outwardly in word and deed. For where inwardly in the heart
Something evil cannot remain hidden for long; it must also show itself outwardly, least of all in words, as Christ says: "When the heart is full, the mouth overflows," Matth. 12, 34.
(21) Why do you complain about your suffering, or refuse to suffer, which you deserve with your sins, or rather, you deserve to suffer eternally; but God forgives and gives you eternity for the sake of the Lord Christ, and wants you to bear the small things with patience, so that the sin in your flesh and blood may be completely put to death. And that it might be the easier for you, Christ himself has gone before you and given you an example of the highest suffering and most perfect patience, the like of which is not to be found on earth. For there the high majesty, God's only Son Himself, suffers the most severe, all-consuming torture, torment and anguish (otherwise unbearable to mere human nature) in body and soul, and suffers for us sinners and the condemned; in addition innocently, and only for the sake of foreign, that is, all our, sin.
He who did not scold when he was scolded, did not grieve when he suffered.
(22) That St. Peter by this example of Christ's patience might the more strongly exhort and move us, he continues, setting it forth, painting it with his proper colors, and by all the circumstances which it has above all others. He said, That he had done no sin, neither was any false or grievous word found in his mouth; what then was the cause why the Jews persecuted him, crucified him, and put him to death? Ask about the whole history of his life: no one could accuse him of any sin, nor refer him (as he also refers to his own enemies) to have offended anyone, or to have taught or done anything wrong; but this he did: he went about bringing God's grace and salvation to the Jewish people, preaching God's word, giving sight to the blind, healing the sick, casting out devils, and feeding great multitudes of people himself, when they had nothing to eat; and summa, there was nothing in all his life, in words and deeds, but vainness.
Truth, goodness, benevolence and help. For this he had to take as thanksgiving and reward that they hated him, condemned him, out of pure stubborn, wanton, devilish malice, and could not stop persecuting him until they had brought him to the cross, where he had to hang up most shamefully naked and naked between two secreters, as if he were not worthy to touch the earth and live among the people.
(23) Even though he should not have suffered such things, or should have refrained from them and stopped doing good and helping (since he saw that all was lost with his Jews), he did not do so, but even in his suffering, when he was already hanging on the cross, he did good and prayed for his enemies. Yes, since he had good enough right and reason, also power and authority (because they did him wrong in the sight of all the world, even with the testimony of his betrayer and judge, and of all creatures, and moreover, since he was already hanging on the cross, blasphemed most bitterly), to take revenge on such desperate people, or to wish evil again and to curse as they were worth, he did none of these: but suffered all that they could do to him with great gentleness and inexpressible patience; yea, in addition, in his last afflictions he did them good and forbade them against his heavenly Father; as this also the prophet Isaias Cap. 53. highly praises and extols this.
(24) Behold, this is a supremely perfect example of the highest patience everywhere, by which we may all be reflected, and have enough to learn from it, that we may yet follow it a little.
25 But not without cause does St. Peter praise this piece in particular, that he did not reproach when he was reproached, nor did he mourn etc. For this is the greatest thing, when suffering is naturally hard and makes a man impatient, when he not only suffers violence and injustice and undeservedly, but also has to see such excessive ingratitude that people, to whom he only shows all goodness and the greatest kindness, thank him so evil and wickedly. Such shameful ingratitude hurts nature beyond measure, and makes the heart and blood surge, so that it would like to take revenge and begins to cry out.
(where it can no longer do so) with reproaches, cursing and dread etc. For flesh and blood cannot overcome itself so far that it should take nothing but vain evil for all good deeds and good things, and still keep silent and say Deo gratias.
(26) But against this, behold this example, and learn from Christ to punish yourself. Dear one, what will you complain about when you see how much greater, more difficult and more troublesome things have happened to your dear Lord and faithful Savior, the Son of God Himself, and yet He not only suffered everything with patience and in silence, but also prayed for those who did such things to Him. Oh, who would not be ashamed of himself here, if a drop of Christian blood remained in his heart to murmur in his suffering, when he is full of sins before God and deserves much greater? A hopeless, inept, condemned servant, who does not want to follow his master here, and makes himself think nobler and better, and is hostilely angry and complains that great injustice is done to him, which he deserves and suffers even less than his dear, pious, innocent master. Dear, if he had to suffer this for his highest good deed, do not let it be unkind to you that you should also make up for a small part of such suffering to him, and not be angry or angry about it; you also have much less cause to do so, because you yourself were the one who brought Christ to the cross with his sins.
27 Here you might say, "How did he not also reproach the Pharisees and scribes in the Gospel, calling them hypocrites, murderers, serpents, and vipers, and how much woe does he cry out against them, Matt. 23? Answer: Yes, we would gladly follow this example, that we might confidently strike and strike again; for it would be much easier to do, and we would not need a master to do it. But it is said, says St. Peter: "At the hour when he was to suffer, after he had performed his office, told the truth and punished the lies, and just because of that he got the cross on his neck and now had to end with suffering, he did not reproach, but like a slaughtered sheep (says the prophet Isaiah Cap. 53, 7.) he was able to
He will not open his mouth against his blasphemers and murderers.
(29) Therefore, there must be a proper distinction between them. There are two kinds of reproach or cursing and scolding: one is of the office, which is done by God; the other is of the person, who, apart from the office, does such things for himself. The office that Christ held on earth (and after him everyone who is called to it) is to speak the truth and to punish evil; this is necessary both for God's glory and for the salvation of souls. For if everyone would keep silent the truth, who would come to God? And such punitive ministry is a work of divine and Christian love. For this is what God has imposed on fathers and mothers, since the highest love for their children is planted in nature by God, and if they are pious parents and love their children rightly, they must not laugh at them nor let them do well when they see their children disobeying, but punish them both with words and sharp rods. These are official blows and love pranks, which one is guilty of and which God has commanded; for this purpose not harmful, but useful; as Solomon says Prov. 13, 24: "He who spares the rod hates his son, but he who loves him soon chastises him." And Jesus Sirach Cap. 30:1: "He that loveth his child keepeth him always under the rod, that he may have joy in him afterward."
(29) So also every man may and shall rebuke where the office or his neighbor's need requires it and is useful for correction; as Solomon once said, Prov. 27:6: "The wounds of a friend are better than the kiss of a hater. For these are good words and blows that come from love and a faithful heart; whereas the enemy may well give good smooth words out of a false, bitter heart, and would rather let you go and perish before he warns you of harm or saves you from your ruin by punishment. A faithful, pious physician must often detach a limb from the body in times of need, with great pain to the sick person, so that he may save the whole body. Thus St. Paul commands the pious bishops to stop both at the right time and at the wrong time, to punish, to admonish and to exhort with all seriousness,
2 Tim. 4, 2. Tit. 2, 15. For if those who sin and do wrong should also be praised or strengthened with silence for evil, they would not be loved, but given over to the devil and death.
(30) Out of such love and faithfulness of heart Christ also reproached and punished, earning nothing but wrath and hatred, and, as they say, going after blows; but he had to do it by reason of his office, and for this reason he did it, that he might convert them from their blindness and wickedness, and save them from destruction, and not for this reason refrain, though he had to await and suffer persecution, cross, and death. But when he had accomplished such a ministry, and the hour of suffering was at hand, he also suffered with patience, and let them do to him what evil they could, for his love and good deeds; and so not at all reproached, nor cursed, nor raged, that, hanging on the cross, he was most shamefully blasphemed, then he began to pray for them with great crying and weeping: "Father, forgive them. This is ever a heart full of causeless love, which in its highest suffering has mercy on its enemies, and does them more good than father or mother can do to their child, or one man to another.
(31) Behold, this is spoken differently of the scolding and cursing that is done by authority and out of love, or apart from this out of one's own anger and hatred; but against this the world is mischievous and skillful, when it hears such a difference, to reverse the two or to interweave them, and to offer its own vengeance for authority's anger and punishment. If a preacher wants to be a prankster, he can cool his temper and avenge himself with scolding and cursing on the preaching platform, as he pleases, and then say: He is doing it on official business and for the betterment of the people. So also, if a judge, mayor or magistrate has a grudge against someone and wants to deal with him, he cannot get to revenge better than under the name of his office and duty to punish evil; as this happens much in the world now, since they have learned from our Gospel.
have to cover and adorn their wickedness and mischievousness under the name of the divine commanded office; as they always make God's name and word their cover of shame. But who can be for this and make the devil's children pious? Let every one who wants to be a Christian look to himself how he knows how to answer for it; for God will not be deceived, who will help the innocent in his time when injustice and suffering occur, and will also find the others well with his punishment. St. Peter continues:
But he puts it in the home of the one who judges rightly.
Who told St. Peter what thoughts Christ had on the cross? Now he said that he did not reproach, nor did he think of revenge, but on the contrary he showed vain love and good to his poisonous enemies; how, then, did he put up with such wickedness? He never had to say yes to it, nor praise it, that they crucified and murdered him without any guilt. For they must not bring this about, the devil with his scales, nor do the thing so that they would put Christ and his saints to all torture and torment, and they should not only suffer this patiently and not desire vengeance, but also give them thanks and praise for it, as if they had done right and well. No, this is not to be done in any way. For how could this be called innocent suffering if I myself had to confess and say, "It is right and well done for me"? Therefore St. Peter himself in this epistle several times admonishes the Christians that they should not suffer as evildoers, thieves or murderers etc. But if I suffer innocently and am wronged, I must not approve of it, nor strengthen my enemy in his sins; for in so doing I would have taken them upon myself and made myself guilty; so the devil, the pope, the tyrant, would have a good cause, and would gladly have it so. For they are not satisfied with murdering innocent people; they also want to have done right, and to be known by us that we have done wrong. That is what the wicked devil does, and not a Christian heart.
(33) Yea, it is written (they say), Ye shall suffer, and not return, but give thanks unto God, and pray for the enemies also. Yes, this is true; but it is much another to suffer patiently, and to grant good also to the enemies, and to pray for them; and another to say that they do right. For I must not forsake the confession of the truth, and stand on my innocence both with heart and mouth; and though they will not hear the word, yet let my heart bear me witness that I am wronged, and suffer rather that they should slay me ten times, than condemn me myself against my conscience. Therefore Peter also added this little piece, that Christ neither reproached nor threatened, but nevertheless did not approve of what they did to him. Well then, how shall we do? If we are to suffer, and yet wrong our enemies, they do the contrary, wanting to have the name and fame before all the world that they do right to us; yes, wanting to have done a great service to God, as Christ says elsewhere, if they murder us. Who then will judge and separate here?
34 Here St. Peter speaks of Christ: "He brought the matter home to him who judges rightly. How should he do otherwise? If he knows that they have wronged him and want to do right, and there is no judge on earth, he must let his heavenly Father, the right judge, have it; For he saw that the sin and blasphemy would not go unpunished, and that the sentence had already been passed, the sword sharpened, and the angels commanded to turn Jerusalem back; just as before his suffering, when he entered Jerusalem and looked upon the city, he proclaimed beforehand and wept over it; therefore he also prays for them, saying: Dear Father, I must bring these things home to you, because they will not hear nor see what they do; for I know well that they will only thereby run into your wrath and terrible punishment: but I pray that you will forgive them for what they do to me. As they would be forgiven if they had still wanted to convert after the apostle's sermon, and had not continued to hear his word.
and thus would have led the final punishment over themselves unrepentantly.
35 Behold, so shall we do in our affliction, not approving nor consenting to what they do unto us, neither seeking vengeance; but bringing the matter home unto God, who shall judge it well. For we cannot maintain our right before the world; therefore we must leave it to him who judges rightly and does not let such blasphemy and persecution of his word and of the faithful go unpunished. Let us pray for them, that they may be converted and escape the wrath and punishment to come, as we do. If it is possible that some of the bishops and tyrants who persecute the gospel will be converted, we ask and desire this from the bottom of our hearts; but if it is not possible (as is now, unfortunately, to be feared, because they have been admonished so long and so much, asked for and offered the best, and yet they rage wantonly against the known truth), then we must also leave them in the hands of God's judgment; what more shall we and can we do? For I am certain that the present overpowering persecution and blasphemy of the Gospel will not remain unpunished: it must finally stand in court, that is no doubt, the papacy and Germany must hold. We still preach, admonish, ask and plead that they repent: but since they do not want to convert, but only strengthen themselves in their unrepentant nature, what else can we do, but also say: Dear God, the matter is commanded to you, you will and can punish them; and, alas, all too terribly!
(36) Behold, this is the example of Christ, set before all Christendom, and made an image for it to follow, and to prepare itself, as St. Peter says elsewhere, with the same mind and thought, so that it also may suffer and think: If Christ, my Lord and Head, has suffered for me with such great patience and meekness, how much more shall I do it! For what harm can such suffering do me, since I know that it pleases God? Not that it is so perfect and delicious in itself, but precisely for the sake of the dear Savior, that he suffered for me. So I also know that my persecutors have behaved abominably against God.
and run into his wrath and judgment; why should I be impatient or desire vengeance? I have already been honored too much by God, that he put up with my suffering and smelled too high of my enemies. What good will it do me if they have to burn in hell forever? I would much rather pray and do what I can so that they may be converted. But if this does not help and they do not want it any other way, then I must also let it be placed in his home and ordered.
Who Himself sacrificed our sin in His body on the wood, that we might be freed from sin and live unto righteousness.
(37) There you hear the right preaching of the Passion, as St. Peter not only teaches the one part of the Passion of Christ, but puts both together, namely, the power or benefit, and the example; as St. Paul also uses to do. For here he makes it a sacrifice for our sin. This is a work that pleases God so much that he is reconciled by it and accepts it as payment for all the sin of the world. Now God's wrath against sin is so great that no one can turn it away except the eternal Person, God's Son Himself, who must Himself become the sacrifice and have His body nailed to the Cross. This is the altar on which the sacrifice was burned out and consumed by the fire of His causeless love, for which the high priest himself had to be the sacrifice. For no one else on earth (because they are all sinners and unclean) could offer God His dear Son, who is without all sin; as against this the antichrist's priests brazenly boast about their mass. Now, by this single sacrifice our sin is taken away and grace and forgiveness are acquired for us; which cannot be received by us in any other way than by faith.
(38) He shows here especially the final cause of what such a sacrifice, done for us, is to accomplish in us, and what is the fruit of the passion or suffering of Christ, so that such things may not be forgotten or neglected to be taught in Christendom.
Christ, he says, took our sin upon himself and suffered in such a way that it was only due to him that it should be called a sacrifice for all our sins. But such a sacrifice was not made so that we should remain as we were before, but so that we might finally be freed from sin and no longer live in sin but in righteousness. For if sin is sacrificed through him, it must also be killed and purged; for "to sacrifice" means as much as to slay and strangle. For in the Old Testament all sacrifices had to be slain and killed before God. But now that it is killed, it is not killed for us to remain and live in it.
(39) Therefore it is not valid to interpret the salvific doctrine of the grace of Christ and the forgiveness of sin to mean that we should continue to live as we lived before and do as we please; it does not follow, says St. Paul, Romans 6:1, 2, 6, 7, 8, that since we are now under grace and have forgiveness of sins, we should therefore live in sins. For how should we live in sin, to which we have now died? For this very reason we have died to it, so that it no longer lives and reigns in us. For this very reason also it was slain and killed in Christ in his holy body, that it also might be killed in us,
(40) Now see for thyself how thou believest and livest, that such a work of Christ's suffering may also be manifested and accomplished in thee. For if thou hast rightly apprehended it by faith, it shall also prove to have power in thee to subdue and slay sins, as they are already slain and dead by his death on the cross. But if thou continue in sins, thou canst not say that they are dead in thee, and only deceivest thyself; yea, thou makest a lie of thine own testimony, which thou boastest of Christ, in whom all sins are dead, and yet live so strong in thee. For it is good to reckon that sin cannot be put to death and yet live in us; to be rid of sins and still be stuck and imprisoned in them; as is also said above.
41 Now both these things shall be found in us, saith St. Peter; that we believe that Christ hath put to death sin by the sacrifice of his own body, and redeemed us from it; which we could not do with all our body and life; and that now being put to death by him, we also shall be more and more freed from it in our body, and live unto righteousness, until we utterly and finally depart from it by death. Therefore if thou hast been an adulterer, covetous, envious, wicked, etc. all these things shall now be dead, slain by Christ, and given unto thee through the faith of his sacrifice, and shall henceforth cease from thee also. If this does not happen, then you do not have to boast about Christ and faith. For though he died for thee, and though thy sins should lie upon his neck, and be slain, yet thou art not rid of them, because thou desirest not to be rid of them, neither fasting and keeping Christ with his treasure by faith, nor in his example by life and work.
Forty-two, here you speak: Teach thou thyself that we are all sinners, and that no saint on earth liveth without sin. For we must ever confess this article: I believe forgiveness of sins, and pray: Forgive us our trespasses. Answer: Yes, indeed, you will not be able to do this on earth, that you should be completely pure and without sins, otherwise you would not be able to do anything by faith and Christ. But this is not the opinion that you would always remain as you were before you received forgiveness of sins through faith; for I say of such sin, which you knowingly and willingly follow, and for which your own conscience punishes and condemns you; this shall be dead in you, that is, that you shall be found so that it does not rule over you, but that you rule over it, and resist it and begin to kill. And if thou ever fail or stumble, that thou mayest soon stand again upon thy feet, and take forgiveness, and begin again to slay.
By which wounds you have been healed.
43. he cannot praise and extol the suffering of Christ highly enough, leading here to
approaching the whole 53rd chapter of Isaiah. And see how he always clearly sets the two parts together, in which the power lies, so that he may rightly distinguish our work, which follows his example, and Christ's merit, which faith takes hold of. First, He sacrificed our sins on the cross, and we were healed by His wounds. This is the main part, which belongs to Him alone, so that we must teach and believe purely and unadulteratedly against the devil and his mobs, so that we may keep Christ's honor and office pure, in which our salvation stands. But the other part must not be forgotten either (for the sake of false Christians who hear only the first part and do not improve): that if we are now free from sin and saved, we may not afterwards defile ourselves again with sins. For if these two things be not both done aright, then the harm is done on both sides: they that do our work alone corrupt the right doctrine and faith; and they that neglect the doctrine of the example of Christ corrupt the power and fruit thereof.
For you would be like the wandering sheep.
(44) Then he expresses it plainly, which I have said, that it is not our work nor our merit to be loosed from sins and death, but Christ's wounds and death alone must do it. It cost you nothing, he says, neither blood nor wounds; indeed, you could not do anything about it, for you were nothing but wretched, lost and forlorn sheep, separated from God and condemned to hell, and could neither counsel nor help yourselves. Thus all men are without and apart from Christ, as the prophet Isaiah Cap. 53, 6, from which these words are taken, says even more clearly: "We have all gone astray like sheep, each in his own way"; that is, as we lived and what we undertook, we would only turn further away from God; and Ps. 14, 3: "They have all gone astray, and are all unfit; there is none that doeth good, not even one" etc.
(45) Which is also evident from work and experience, how the world is always divided into so many and various idolatries or false worship and superstitions.
(even at the time when it should be best among God's people), one here, the other there, have run out, have always sought and sought where they might meet the way to heaven, and yet have only gotten further and further away. Like a sheep that has lost its way and strayed from the flock and its shepherd, the further it runs and hears the voice of the stranger, the more it goes astray; it scatters and flees until it perishes, unless it hears its shepherd's voice again. Therefore, no one may boast that he himself has taken the right path and earned God's grace and salvation from sins with his life; but all must confess and bear witness to the Scriptures that we have been vainly erring sheep, and have only continued to flee from our Shepherd and Savior until He has converted us to Himself.
But now you are converted to the shepherd and bishop of your souls.
46. You have now heard the voice of your shepherd, who has brought you to himself out of idolatry and all kinds of error; you did not earn this, but it was earned for you through his wounds and blood; Watch therefore, and so live, he says, as sheep no longer erring and lost, but now converted and restored, follow their dear Savior; in whom you both have a godly shepherd who feeds and cares for you with all diligence, and a faithful bishop who looks to you everywhere to protect you and keep you with him.
These words are exceedingly sweet and comforting, although the fine word "bishop" has been shamefully obscured and corrupted by our idolatrous apostles and bishop larvae: just as they have also perverted and corrupted these words "clergy and church, worship, priest" etc. by their anti-Christian regiment. For "spiritual" should be called only those who are redeemed from sins by Christ's wounds and also live holy lives; but such a name has been given by the true Christians only to the smeared Pabst's platelets and pokers. So also, when we hear the word "bishop", we think no further than on the great pointed hats and
silver staves: just as if it were enough to put such larvae in the church, like the carved or hewn idols: as they are nothing better, except that they do more harm. But this is what the Scripture calls a true bishop, who is an overseer or guardian and watchman, as a houseman or doorkeeper in a city, or every magistrate and regent, who must always sit on guard and watch over country and city; and in former times there were such people who were bishops in every parish, and for this very reason they were called so, because their office was to watch over the churches, to guard and watch against the devil, false doctrine, and all aversions. Therefore St. Paul also reminds and admonishes them of this office Acts 20, 28: "Take heed therefore unto yourselves, and unto all the host, among whom the Holy Ghost hath made you bishops" etc. So they should still be (as in truth all are pious pastors and pastoral caretakers); but now it is nothing more in the whole papacy, but a mere name to the sin and shame of all Christendom.
48. such a faithful guardian and right bishop and shepherd (for it is the same office and name) is Christ our dear Lord, who bears this name before all with all honor, for our eternal consolation, as the both to the right and to the wrong.
For if he were not there and watching, the devil would have long since torn us all away with the Word of God and the name of Christ. For if he were not there himself and watching, the devil would have long since torn us all away and erased us from God's word and Christ's name: as it is, where God is angry and turns away his eyes to punish the world's ingratitude, soon everything is in the devil's power; but where right doctrine, faith, confession and the use of the sacraments still remain and continue, that alone is this dear shepherd and bishop's guard and watch.
49. And it is comforting that we have such a faithful, pious priest and minister in Christ (although, alas, even this fine name has been disgraced and despised for the sake of the shameful Pabst's cut plates), and we are such blessed sheep that we should have heartfelt refuge in this shepherd of ours, and may cheerfully take comfort in all our troubles; Surely he will take care of us with all faithfulness and defend, protect and guard us against the devil and all the gates of hell; as the entire 23rd Psalm beautifully and joyfully describes. Psalm sings beautifully and joyfully: "The Lord is my shepherd" etc.