1 Peter 5:6

Act 14:23 ; 1Tim 5:17 . And that these were the same as bishops the next verse proves. Who am also an elder - Συμπρεσβυτερος· A fellow elder; one on a level with yourselves. Had he been what the popes of Rome say he was - the prince of the apostles; and head of the Church, and what they affect to be - mighty secular lords, binding the kings of the earth in chains, and their nobles in fetters of iron; could he have spoken of himself as he here does? It is true that the Roman pontiffs, in all their bulls, each style themselves servus servorum Dei, servant of the servants of God, while each affects to be rex regum, king of kings, and vicar of Jesus Christ. But the popes and the Scriptures never agree. A witness of the sufferings of Christ - He was with Christ in the garden; he was with him when he was apprehended. and he was with him in the high priest's hall. Whether he followed him to the cross we know not; probably he did not, for in the hall of the high priest he had denied him most shamefully; and, having been deeply convinced of the greatness of his crime, it is likely he withdrew to some private place, to humble himself before God, and to implore mercy. He could, however, with the strictest propriety, say, from the above circumstances, that he was a witness of the sufferings of Christ. A partaker of the glory - He had a right to it through the blood of the Lamb; he had a blessed anticipation of it by the power of the Holy Ghost; and he had the promise from his Lord and Master that he should be with him in heaven, to behold his glory; Joh 17:21 , Joh 17:24 . Verse 2 Feed the flock - Do not fleece the flock. Taking the oversight - Επισκοπουντες· Discharging the office of bishops or superintendents. This is another proof that bishop and presbyter were the same order in the apostolic times, though afterwards they were made distinct. Not by constraint - The office was laborious and dangerous, especially in these times of persecution; it is no wonder then that even those who were best qualified for the office should strive to excuse themselves with a genuine Nolo episcopari, "I am unwilling to be a bishop." Not for filthy lucre - Could the office of a bishop, in those early days, and in the time of persecution, be a lucrative office? Does not the Spirit of God lead the apostle to speak these things rather for posterity than for that time? See the notes on 1Tim 3:3 . But of a ready mind - Doing all for Christ's sake, and through love to immortal souls. Verse 3 Neither as being lords over God's heritage - This is the voice of St. Peter in his catholic epistle to the catholic Church! According to him there are to be no lords over God's heritage, the bishops and presbyters who are appointed by the head of the Church are to feed the flock, to guide and to defend it, not to fleece and waste it; and they are to look for their reward in another world, and in the approbation of God in their consciences. And in humility, self-abasement, self-renunciation, and heavenly-mindedness, they are to be ensamples, τυποι, types, to the flock, moulds of a heavenly form, into which the spirits and lives of the flock may be cast, that they may come out after a perfect pattern. We need not ask, Does the Church that arrogates to itself the exclusive title of Catholic, and do its supreme pastors, who affect to be the successors of Peter and the vicars of Jesus Christ, act in this way? They are in every sense the reverse of this. But we may ask, Do the other Churches, which profess to be reformed from the abominations of the above, keep the advice of the apostle in their eye? Have they pastors according to God's own heart, who feed them with knowledge and understanding? Jer 3:15 . Do they feed themselves, and not the flock? Are they lords over the heritage of Christ, ruling with a high eclesiastico-secular hand, disputing with their flocks about penny-farthing tithes and stipends, rather than contending for the faith once delivered to the saints? Are they heavenly moulds, into which the spirits and conduct of their flocks may be cast? I leave those who are concerned to answer these questions; but I put them, in the name of God, to all the preachers in the land. How many among them properly care for the flock? Even among those reputed evangelical teachers, are there not some who, on their first coming to a parish or a congregation, make it their first business to raise the tithes and the stipends, where, in all good conscience, there was before enough, and more than enough, to provide them and their families with not only the necessaries, but all the conveniences and comforts of life? conveniences and comforts which neither Jesus Christ nor his servant Peter ever enjoyed. And is not the great concern among ministers to seek for those places, parishes, and congregations, where the provision is the most ample, and the work the smallest? Preacher or minister, whosoever thou art, who readest this, apply not the word to thy neighbor, whether he be state-appointed, congregation-appointed, or self-appointed; take all to thyself; mutato nomine de Te fabula narratur. See that thy own heart, views, and conduct be right with God; and then proceed to the next verse. Verse 4 When the chief Shepherd - That is, the Lord Jesus Christ, whose is the flock, and who provides the pasture, and from whom, if ye are legally called to the most awful work of preaching the Gospel, ye have received your commission; when he shall appear to judge the world in righteousness, ye who have fed his flock, who have taken the superintendency of it, not by constraint, nor for filthy lucre's sake, not as lords over the heritage, but with a ready mind, employing body, soul, spirit, time and talents, in endeavoring to pluck sinners as brands from eternal burnings, and build up the Church of Christ on its most holy faith; Ye shall receive a crown of glory that fadeth not away, an eternal nearness and intimacy with the ineffably glorious God; so that ye who have turned many to righteousness shall shine, not merely as stars, but as suns in the kingdom of your Father! O ye heavenly-minded, diligent, self-denying pastors after God's own heart, whether ye be in the Church established by the state, or in those divisions widely separated from, or nearly connected with it, take courage; preach Jesus; press through all difficulties in the faith of your God; fear no evil while meditating nothing but good. Ye are stars in the right hand of Jesus, who walks among your golden candlesticks, and has lighted that lamp of life which ye are appointed to trim; fear not, your labor in the Lord cannot be in vain! Never, never can ye preach one sermon in the spirit of your office, which the God of all grace shall permit to be unfruitful; ye carry and sow the seed of the kingdom by the command and on the authority of your God; ye sow it, and the heavens shall drop down dew upon it. Ye may go forth weeping, though bearing this precious seed; but ye shall doubtless come again with rejoicing, bringing your sheaves with you. Amen, even so, Lord Jesus! Verse 5 Likewise, ye younger - Νεωτεροι probably means here inferiors, or those not in sacred offices; and may be understood as referring to the people at large who are called to obey them that have the rule over them in the Lord. In this sense our Lord, it appears, uses the word, Luk 22:26 . Be subject one to another - Strive all to serve each other; let the pastors strive to serve the people, and the people the pastors; and let there be no contention, but who shall do most to oblige and profit all the rest. Be clothed with humility - To be clothed with a thing or person is a Greek mode of speech for being that thing or person with which a man is said to be clothed. Be ye truly humble; and let your outward garb and conduct be a proof of the humility of your hearts. Εγκομβωμα, from the original word εγκομβωσασθε, signifies often an outward ornamental garment, tied in different places with knots or bows, probably ornamented all over with bows or knots of different coloured ribands, silk twist, etc. But it also signifies the outward garment worn by servants, slaves, girls, and shepherds, which was rather intended to be the guard of the other garments than an ornament to those thus dressed: and I am rather inclined to take it in this sense than in the former; for as the apostle calls upon them to be subject to each other, he desires them to put on humility, as the encomboma or servant's dress, that they may appear to be such as were ready to serve; and that he cannot refer to this article of clothing as an ornament the next words sufficiently prove: God resisteth the Proud, and giveth grace to the Humble - the proud, with all their ornaments, God resists; while those who are clothed with the humble garment he adorns. Verse 6 Humble yourselves - Those who submit patiently to the dispensations of God's providence he lifts up; those who lift themselves up, God thrusts down. If we humble not ourselves under God's grace, he will humble us under his judgments. Those who patiently submit to him, he exalts in due time; if his hand be mighty to depress, it is also mighty to exalt. Verse 7 Casting all your care - Την μεριμναν· Your anxiety, your distracting care, on him, for he careth for you, ὁτι αυτω μελει περι ὑμων, for he meddles or concerns himself, with the things that interest you. Whatever things concern a follower of God, whether they be spiritual or temporal, or whether in themselves great or small, God concerns himself with them; what affects them affects him; in all their afflictions he is afflicted. He who knows that God cares for him, need have no anxious cares about himself. This is a plain reference to Psa 55:22 : Cast thy burden upon the Lord, and he will sustain thee. He will bear both thee and thy burden. Verse 8 Be sober - Avoid drunkenness of your senses, and drunkenness in your souls; be not overcharged with the concerns of the world. Be vigilant - Awake, and keep awake; be always watchful; never be off your guard; your enemies are alert, they are never off theirs. Your adversary the devil - This is the reason why ye should be sober and vigilant; ye have an ever active, implacable, subtle enemy to contend with. He walketh about - he has access to you everywhere; he knows your feelings and your propensities, and informs himself of all your circumstances; only God can know more and do more than he, therefore your care must be cast upon God. As a roaring lion - Satan tempts under three forms: 1. The subtle serpent; to beguile our senses, pervert our judgment, and enchant our imagination. 2. As an angel of light; to deceive us with false views of spiritual things, refinements in religion, and presumption on the providence and grace of God. 3. As a roaring lion; to bear us down, and destroy us by violent opposition, persecution, and death. Thus he was acting towards the followers of God at Pontus, etc., who were now suffering a grievous persecution. Walketh about - Traversing the earth; a plain reference to Job 2:2 , which see. Seeking whom he may devour - Τινα καταπιῃ· Whom he may gulp down. It is not every one that he can swallow down: those who are sober and vigilant are proof against him, these he May Not swallow down; those who are drunken with the cares of this world, etc., and are unwatchful, these he May swallow down. There is a beauty in this verse, and a striking apposition between the first and last words, which I think have not been noticed: Be sober, νηψατε from νη, not, and πιειν to drink; do not drink, do not swallow down: and the word καταπιῃ, from κατα, down, and πιειν, to drink. If you swallow strong drink down, the devil will swallow you down. Hear this, ye drunkards, topers, tipplers, or by whatsoever name you are known in society, or among your fellow sinners. Strong drink is not only the way to the devil, but the devil's way into you; and Ye are such as the devil particularly May swallow down. Verse 9 Whom resist - Stand against him, αντιστητε. Though invulnerable, he is not unconquerable: the weakest follower of God can confound and overpower him, if he continue steadfast in the faith - believing on the Son of God, and walking uprightly before him. To a soul thus engaged he can do no damage. The same afflictions are accomplished in your brethren - It is the lot of all the disciples of Christ to suffer persecution. The brotherhood, αδελφοτης, the Christian Church, everywhere is exposed to the assaults of men and devils; you are persecuted by the heathen among whom ye live, and from among whom ye are gathered into the fold of Christ: but even those who profess the same faith with you, and who are resident among the Jews, (for so I think εν κοσμῳ, in the world, is here to be understood), are also persecuted, both heathens and Jews being equally opposed to the pure and holy doctrines of the Gospel. Any man who has read the Greek Testament with any attention must have observed a vast number of places in which the word κοσμος, which we translate world, means the Jewish people and the Jewish state, and nothing else. Verse 10 But the God of all grace - The Fountain of infinite compassion, mercy, and goodness. Mohammed has conveyed this fine description of the Divine Being in the words with which he commences every surat or chapter of his Koran, two excepted; viz.; Bismillahi arrahmani arraheemi. Of which the best translation that can be given is that of the apostle, In the name of the God of all grace; the God who is the most merciful and the most compassionate, who is an exuberant Fountain of love and compassion to all his intelligent offspring. Who hath called us - By the preaching of the Gospel. Unto his eternal glory - To the infinite felicity of the heavenly state. By Christ Jesus - Through the merit of his passion and death, by the influence of his Holy Spirit, by the precepts of his Gospel, and by the splendor of his own example. After that ye have suffered a while - Ολιγον παθοντας· Having suffered a little time; that is, while ye are enduring these persecutions, God will cause all to work together for your good. Make you perfect - Καταρτισει, στηριξει, σθενωσει, θεμελιωσει· All these words are read in the future tense by the best MSS. and versions. He will make you perfect. - Καταρτισει· Put you in complete joint as the timbers of a building. Stablish - Στηριξει· Make you firm in every part; adapt you strongly to each other, so that you may be mutual supports, the whole building being one in the Lord. Strengthen - Σθενωσει· Cramp and bind every part, so that there shall be no danger of warping, splitting, or falling. Settle - Θεμελιωσει· Cause all to rest so evenly and firmly upon the best and surest foundation, that ye may grow together to a holy temple in the Lord: in a word, that ye may be complete in all the mind that was in Christ; supported in all your trials and difficulties; strengthened to resist and overcome all your enemies; and after all abide, firmly founded, in the truth of grace. All these phrases are architectural; and the apostle has again in view the fine image which he produced 1Pet 2:5 (note). Verse 11 To him - The God of all grace, be glory - l honor and praise be ascribed, and dominion - e government of heaven, earth, and hell, for ever - rough time, and ever - rough eternity. Amen - be it, so let it be, and so it shall be. Amen and Amen! Verse 12 By Silvanus, a faithful brother unto you, as I suppose - To say the least of this translation, it is extremely obscure, and not put together with that elegance which is usual to our translators. I see no reason why the clause may not be thus translated: I have written to you, as I consider, briefly, by Silvanus, the faithful brother. On all hands it is allowed that this Silvanus was the same as Silas, Paul's faithful companion in travel, mentioned Act 15:40 ; Act 16:19 ; and, if he were the same, Peter could never say as I suppose to his faith and piety: but he might well say this to the shortness of his epistle, notwithstanding the many and important subjects which it embraced. See the Syriac, Vulgate, etc. If the words be applied to Silvanus, they must be taken in a sense in which they are often used: "I conclude him to be a trustworthy person; one by whom I may safely send this letter; who will take care to travel through the different regions in Asia, Pontus, Galatia, and Bithynia; read it in every Church; and leave a copy for the encouragement and instruction of Christ's flock." And in such a state of the Church, in such countries, no ordinary person could have been intrusted with such a message. Exhorting - Calling upon you to be faithful, humble, and steady. And testifying - Επιμαρτυρων, Earnestly witnessing, that it is the true grace - the genuine Gospel of Jesus Christ, in which ye stand, and in which ye should persevere to the end. Verse 13 The Church that is at Babylon - After considering all that has been said by learned men and critics on this place, I am quite of opinion that the apostle does not mean Babylon in Egypt, nor Jerusalem, nor Rome as figurative Babylon, but the ancient celebrated Babylon in Assyria, which was, as Dr. Benson observes, the metropolis of the eastern dispersion of the Jews; but as I have said so much on this subject in the preface, I beg leave to refer the reader to that place. Instead of Babylon, some MSS. mentioned by Syncellus in his Chronicon have Ιοππῃ, Joppa; and one has Ῥωμῃ, Rome, in the margin, probably as the meaning, according to the writer, of the word Babylon. Elected together with you - Συνεκλεκτη· Fellow elect, or elected jointly with you. Probably meaning that they, and the believers at Babylon, received the Gospel about the same time. On the election of those to whom St. Peter wrote, see the notes on 1Pet 1:2 . And ...Marcus my son - This is supposed to be the same person who is mentioned Act 12:12 , and who is known by the name of John Mark; he was sister's son to Barnabas, Col 4:10 , his mother's name was Mary, and he is the same who wrote the gospel that goes under his name. He is called here Peter's son, i.e. according to the faith, Peter having been probably the means of his conversion. This is very likely, as Peter seems to have been intimate at his mother's house. See the account, Act 12:6-17 . Verse 14 Greet ye one another with a kiss of charity - See the notes on Rom 16:16 , and on 1Cor 16:20 (note). In the above places the kiss is called a holy kiss; here, φιληματι αγαπης, a kiss of Love; i.e. as a mark of their love to each other, in order that misunderstandings might be prevented. But ten or twelve MSS., with the Syriac, Arabic, Armenian, and Vulgate, have ἁγιῳ, holy; salute one another with a Holy kiss. The difference is not great. Peace be with you all - May all prosperity, spiritual and temporal, be with all that are in Christ Jesus - at are truly converted to him, and live in his Spirit obedient to his will. Amen - Is wanting, as usual, in some of the principal MSS. and versions. The subscriptions are, as in other cases, various. In the Versions: The end of the First Epistle of the Apostle Peter. - Syriac. The First Catholic Epistle of Peter the apostle is ended. - Syriac Philoxenian. The end of the Epistle of St. Peter; may his supplication preserve us! Amen. Praise be to the Lord of never ending and eternal glory! Amen. - Arabic. The First Epistle of Peter is completed; may his intercession be with us! Amen, and Amen. - Aethiopic, Nothing in the Coptic. Nothing in the printed Vulgate. The end of the First Epistle of St. Peter. - Complutensian Polyglott. The First Epistle of St. Peter is ended. - Bib. Vulgat. Edit. Princ. In the Manuscripts: The First of Peter. - Codex Alexand. and Codex Vatican. Written from Rome. - A MS. of the twelfth century, The end of the First Catholic Epistle of Peter, written from Rome. - A MS. of the thirteenth century. These later subscriptions are of little value, nor do any of them help to ascertain the place where the epistle was written. The word Rome is only the supposed interpretation of the word Babylon, as in 1Pet 5:13 , which see. As the true Church of Christ has generally been in a state of suffering, the epistles of St. Peter have ever been most highly prized by all believers. That which we have just finished is an admirable letter, containing some of the most important maxims and consolations for the Church in the wilderness. No Christian can read it without deriving from it both light and life. Ministers, especially, should study it well, that they may know how to comfort their flocks when in persecution or adversity. He never speaks to good effect in any spiritual case who is not furnished out of the Divine treasury. God's words invite, solicit, and command assent; on them a man may confidently rely. The words of man may be true, but they are not infallible, This is the character of God's word alone. I Shall sum up the contents of this chapter in the words of a good commentator: "Because the knowledge and good behavior of the people depend, in a great measure, upon the kind of instruction which they receive from their teachers, the apostle in this chapter addressed the elders, that is, the bishops, pastors, rulers, and deacons among the brethren of Pontus, etc., 1Pet 5:1 , exhorting the bishops in particular to feed the flock of God committed to their care faithfully, and to exercise their episcopal office, not as by constraint, but willingly; not from the love of gain, but from love to their Master and to the flock, 1Pet 5:2 ; and not to lord it over God's heritage, but to be patterns of humility and disinterestedness to the people, 1Pet 5:3 . This exhortation to bishops to feed Christ's flock was given with much propriety by Peter, who had himself been appointed by Christ to feed his lambs and his sheep. Next, because the faithful performance of the bishop's office was, in that age, attended with great difficulty and danger, the apostle, to encourage the bishops, assured them that; when the chief Shepherd shall appear, they shall receive a crown of glory that fadeth not away, 1Pet 5:4 . The distinguished reward which Christ is to bestow on those who have suffered for his sake being a favourite topic with our apostle, he introduces it often in this epistle. "Having thus exhorted the pastors, the apostle turned his discourse to the people, charging them to be subject to their elders, and to one another; that is, to be of a teachable disposition, and to receive instruction from every one capable of giving it, and to do all the duties which they could to each other, according to their different stations and relations, 1Pet 5:5 . But especially to be subject to God, by humbly submitting themselves to the judgments which were coming upon them, that God might exalt them in due time, 1Pet 5:6 . Casting all their anxious care on God, because he cared for them, 1Pet 5:7 . And to watch against the devil, who went about as a roaring lion, seeking to destroy them by instigating the wicked to persecute them, and drive them into apostasy, 1Pet 5:8 . But they were to resist that terrible enemy by steadfastness in the faith, and not to think themselves hardly dealt with when persecuted, knowing that their brethren everywhere were exposed to the same temptations of the devil, 1Pet 5:9 . In the meantime, to give them all the assistance in his power, the apostle prayed earnestly to God to stablish and strengthen them, 1Pet 5:10 . And ended his prayer with a doxology to God, expressive of his supreme dominion over the universe, and all the things it contains. "The apostle informed the brethren of Pontus that he had sent this letter to them by Silvanus, whom he praised for his fidelity to Christ, 1Pet 5:12 . Then, giving them the salutation of the Church in Babylon, where it seems he was when he wrote this letter, he added the salutation of Mark, whom he called his son, either because he had converted him, or on account of the great attachment which Mark bore to him, 1Pet 5:13 . And having desired them to salute one another, he concluded with giving them his apostolical benediction, 1Pet 5:14 ." See Dr. Macknight. Finished correcting this epistle for a new edition, Dec. 31, 1831, - A. C.

5 Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: 7 Casting all your care upon him; for he careth for you. Having settled and explained the duty of the pastors or spiritual guides of the church, the apostle comes now to instruct the flock, I. How to behave themselves to their ministers and to one another. He calls them the younger, as being generally younger than their grave pastors, and to put them in mind of their inferiority, the term younger being used by our Saviour to signify an inferior, Luke xxii. 26 . He exhorts those that are younger and inferior to submit themselves to the elder, to give due respect and reverence to their persons, and to yield to their admonitions, reproof, and authority, enjoining and commanding what the word of God requires, Heb. xiii. 17 . As to one another, the rule is that they should all be subject one to another, so far as to receive the reproofs and counsels one of another, and be ready to bear one another's burdens, and perform all the offices of friendship and charity one to another; and particular persons should submit to the directions of the whole society, Eph. v. 21 ; Jam. v. 16 . These duties of submission to superiors in age or office, and subjection to one another, being contrary to the proud nature and selfish interests of men, he advises them to be clothed with humility. "Let your minds, behaviour, garb, and whole frame, be adorned with humility, as the most beautiful habit you can wear; this will render obedience and duty easy and pleasant; but, if you be disobedient and proud, God will set himself to oppose and crush you; for he resisteth the proud, when he giveth grace to the humble. " Observe, 1. Humility is the great preserver of peace and order in all Christian churches and societies, consequently pride is the great disturber of them, and the cause of most dissensions and breaches in the church. 2. There is a mutual opposition between God and the proud, so the word signifies; they war against him, and he scorns them; he resisteth the proud, because they are like the devil, enemies to himself and to his kingdom among men, Prov. iii. 34 . 3. Where God giveth grace to be humble, he will give more grace, more wisdom, faith, holiness, and humility. Hence the apostle adds: Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time, v. 6 . "Since God resisteth the proud, but giveth grace to the humble, therefore humble yourselves, not only one to another, but to the great God, whose judgments are coming upon the world, and must begin at the house of God ( ch. iv. 17 ); his hand is almighty, and can easily pull you down if you be proud, or exalt you if you be humble; and it will certainly do it, either in this life, if he sees it best for you, or at the day of general retribution." Learn, (1.) The consideration of the omnipotent hand of God should make us humble and submissive to him in all that he brings upon us. (2.) Humbling ourselves to God under his hand is the next way to deliverance and exaltation; patience under his chastisements, and submission to his pleasure, repentance, prayer, and hope in his mercy, will engage his help and release in due time, Jam. iv. 7 , 10 . II. The apostle, knowing that these Christians were already under very hard circumstances, rightly supposes that what he had foretold of greater hardships yet a coming might excite in them abundance of care and fear about the event of these difficulties, what the issue of them would be to themselves, their families, and the church of God; foreseeing this anxious care would be a heavy burden, and a sore temptation, he gives them the best advice, and supports it with a strong argument. His advice is to cast all their care, or all care of themselves, upon God. "Throw your cares, which are so cutting and distracting, which wound your souls and pierce your hearts, upon the wise and gracious providence of God; trust in him with a firm composed mind, for he careth for you. He is willing to release you of your care, and take the care of you upon himself. He will either avert what you fear, or support you under it. He will order all events to you so as shall convince you of his paternal love and tenderness towards you; and all shall be so ordered that no hurt, but good, shall come unto you," Matt. vi. 25 ; Ps. lxxxiv. 11 ; Rom. viii. 28 . Learn, 1. The best of Christians are apt to labour under the burden of anxious and excessive care; the apostle calls it, all your care, intimating that the cares of Christians are various and of more sorts than one: personal cares, family cares, cares for the present, cares for the future, cares for themselves, for others, and for the church. 2. The cares even of good people are very burdensome, and too often very sinful; when they arise from unbelief and diffidence, when they torture and distract the mind, unfit us for the duties of our place and hinder our delightful service of God, they are very criminal. 3. The best remedy against immoderate care is to cast our care upon God, and resign every event to the wise and gracious determination. A firm belief of the rectitude of the divine will and counsels calms the spirit of man. We ceased, saying, The will of the Lord be done, Acts xxi. 14 . Sobriety and Vigilance Enjoined. ( a. d. 66.)

[[This sermon is split into two parts; the first found in verses 5-7, the second in verses 8-11]] Sermon for the Third Sunday After Trinity Sunday; 1 Peter 5:5-11 HUMILITY, TRUST, WATCHFULNESS, SUFFERING 1 This is the conclusion of Saint Peter’s epistle. It is an exhortation to good works, such as a Christian, or believer, should practice. It is evident that the doctrine of the Gospel is not such as is charged by some, forbidding good works, or not earnestly commanding and urging them. Most diligently and repeatedly it urges the doctrine of works—such works as are, indeed, good works. There are in this epistle four natural heads which furnish us four good sermons. I. HUMILITY. 2 The apostle has, in the verses immediately preceding our text, exhorted the elders, that is, preachers, to be in their lives V.3. “ensamples to the flock,” not V.3. “lording it over the charge allotted” to them, but using their office for the service of others. And here in our text he exhorts the others, especially the young, to V.5. “be subject unto the elder.” And, in general, he admonishes all to “gird” themselves V.5. “with humility, to serve one another.” So Paul likewise admonishes that we should honor one another. Humility is the noblest and sweetest virtue love brings forth, and it is the most essential to peace and discipline. But especially does it become and adorn the young, making them pleasing and precious to God and men, bringing forth an abundance of good fruits. 3 If mankind could be led so to believe this that the virtue of humility would be generally practiced, it would be well everywhere. This would be a beautiful world, filled with discipline and good works. I would much prefer to see a city in which the young are reared in this virtue than a hundred monasteries of barefooted and Carthusian friars, though they lived ever so strictly. Alas! the greatest and most frequent complaint heard anywhere is concerning the disobedience, wantonness and pride of the younger generation found among all ranks. Therefore it is necessary to use all diligence that this exhortation be instilled into the hearts of the young and urged upon them, in the hope that it may benefit them. 4 First of all, Peter presents the divine command. We are not left to our own good pleasure in the matter—to show humility or not, as we please. God earnestly asks it of us, and asks that we do it lovingly and willingly. Otherwise his anger will be poured out upon us and we will have no happiness nor favor, not even among men. For everyone is a foe to pride and arrogance. These offenses are condemned by the whole world, even by strangers whom they do not concern. One may be guilty of pride and not see his own shame, yet he cannot suffer it in another; he will hate and condemn that one. This vice hurts no one save himself. He makes himself hateful and contemptible before God and men. Everyone calls him a great, proud bag of filth and cries shame upon him. God metes out judgment and scorn to him, witnessing that he will not let this vice go unpunished, but will put the offender to shame. As Peter here says: V.5. “God resisteth the proud.” 5 Men should be moved by the examples which daily come to light in fulfillment of this passage. If we should have no regard for our own honor and standing before the world, neither for the contempt and the curses of all men; if the illustrious example of the noble character and eternal majesty of God’s Son, our Lord, should not stir us (which ought to move us if we have one spark of Christianity in us), as we behold his unspeakable and incomprehensible humility which, rightly viewed, should melt the Christian’s heart—if all this does not move us, we should be humbled by the many awful examples of God’s fearful wrath which, from the beginning, he has hurled against pride. 6 What is more terrible than the eternal, irreparable fall and banishment of once lofty angelic nature that resulted when the devil robbed himself of the honor and glory enjoyed by the noble blessed spirits, and of the contemplation of eternal God, and brought upon himself everlasting and intolerable damnation by seeking to make himself equal with God, and through similar pride, led the human race to its awful fall? But what a blind, condemned creature are you, who, with your filthy, shameful pride and haughtiness, become like the spirit of evil, thereby turning all the world into your enemy and opposing yourself to the divine majesty, before which even the angels must tremble! If you have no fear of losing the favor and prayers of mankind, at least be afraid lest God send down upon your head his lightning and thunder, with which he crushes iron, rocks, and mountains, and hurl you forever into the abyss, as he hurled down the proud spirit and his angels. 7 Saint Peter exhorts both those who are in the office of the ministry, and other Christians, to whom God has given something, that they abide in their calling and office and conduct the same humbly, gladly obeying and serving others. Right here this vice of pride is the most hurtful to Christianity. For its whole government, life and essence are so ordered by God that no one should exalt himself and lord it over others, as the Pope, the true Antichrist has done. Only humility and deeds of Christian love and service should prevail in all classes and in all offices and works. PRIDE OPPOSED TO THE FIRST TABLE. 8 Pride in this order of the Church is really and directly opposed to the first table of the law. It is a genuinely devilish pride in God’s name and Word on the part of such people as would be wise in matters of faith and would lord it over God’s Word. They puff themselves up if, forsooth, they have a gift more than others, and they hold God and all men as nothing. This vice is common among the great, learned and wise bishops and preachers. It prevails among those who learn of them and cling to them, especially beginners who, inexperienced and undisciplined, are brought into prominence. Such puff themselves up and boast: “I also am a learned doctor. I love the Spirit and other gifts just as well as, and even in greater measure than, these preachers.” So they think they deserve to be heard and honored above others. They consider themselves so wise that all the world, in comparison, are geese and fools. And the greater one’s gifts, the greater and more harmful such pride. It is common in other professions, also. He who has a little ability, or bears the title of doctor, makes much ado about it, and despises others. He acts as if what he has were not given him by God, but as if it were his by nature and birth, and therefore he deserves the praise and worship of all men. Such persons do not realize they are acting in opposition to God, and that they will themselves plunge into the abyss of hell before they can hurl God down from his heavenly throne. 9 See, from the examples of our own time, how God has overthrown such people. Thomas Munzer, with his tumultuous prophets, and later the Anabaptist faction, were proud of heart, would not listen to admonition, and lo! suddenly they went down to ruin, not only in utter disgrace, but to their own miserable and eternal loss and that of many people who had been misled by them. So, too, there are at the present day many proud spirits. Some dare not yet publicly show themselves. Such as have perceived that they are learned, or are held in regard by men, thereupon grow boastful and, despite all their skill and learning, abide without the Spirit and without fruit, even if they do not work more harm in addition to bringing themselves into condemnation. 10 Thus it is in all kinds of gifts and offices where men are not Godfearing and humble. For example, those who are intrusted with the civil government—princes, counselors, lawyers (where they are not “theologians,” that is, Christians)mare so insolent and proud that they imagine themselves alone to be the people, whom others are to reverence as gods. In their pride, they despise God and men, and by their arrogance they lead the land and the people to destruction. These have already the judgment upon themselves that they, as God’s enemies, must be hurled down. For they have cut themselves loose from God’s kingdom and grace; and the blessings of baptism and of Christ, with his suffering and blood, are lost upon them. 11 We have now shown how pride conflicts with the demands of the first table of the law. Men do not employ the spiritual treasures and gifts to God’s honor nor to the good of their neighbors. Thus they mar these gifts and, in their wicked course, go to the devil, into whose likeness they have grown. PRIDE OPPOSED TO THE SECOND TABLE. 12 Further, this vice is just as general in the sphere of the second table of the law—among the common people and in the temporal life of the world, each one boasting of himself and despising others. Prince and nobleman think that all the world is nothing in comparison with themselves. Commoner and peasant, puffed up because they have much wealth, imagine they must defy everybody, and do good to nobody. These deserve to be spit upon by all men. Such pride does not become them better than ornaments of gold or silver would become an image of stone or a wooden block. Finally, the women, with their foolish pride of dress, must not be forgotten. One prides herself on being better or more beautifully adorned than her neighbor. She is, in truth, a finely decorated goose. She imagines that no other woman equals her. Yea, there is scarcely a house-servant or maid but brags over others. 13 In short, we have come to the point where all men, with their insolence and boastfulness, seek to lord it over others. None will humble himself to another. Each thinks he has full right to act as he does, and is under no obligation to yield to others. And the civil government has grown so weak that that there is no hope of restraining the haughtiness of all classes, from the highest to the lowest. At last, God must strike with thunder and lightning to prove to us that he resists such people and will not tolerate pride. Therefore the young, who can still be led, should be exhorted and trained, as far as possible, to guard themselves against this vice. 14 Peter uses for his purpose a peculiar term when he says, “Gird yourselves with humility.” “Gird” has the meaning of being bound or joined together most firmly; or, as a garment, most carefully woven through and through so that it cannot tear. He illustrates by this term how Christians, with all diligence, should strive after the virtue, and manifest and practice it among themselves, as if upon them as a band it was a special obligation. Thus, he says, must you be twined together and bound to each other, and your hands clasped together. So must you be joined by humility, which cannot be dissolved, dismembered, or torn, even though occasion be given one, here and there, incited by the devil, or the evil word of someone else, to fly into a passion, and grow defiant and boastful, as if to say: Must I suffer such things at the hands of this man? But rather say to yourselves. We are Christians, and must bear with each other and yield, in many things; for we are all one body, and we are placed together here on earth for the sole reason that we may, through love, serve one another. 15 And each should recognize his own weakness. He should remember that God has given others also something and can give them yet more, and that therefore he should gladly serve and yield to others, remembering that he needs their help. Each one is created for the sake of others, and we are all to serve one another. God gives the same grace and salvation to all, so that none may exalt himself above his neighbor; or, if he lift himself up, that he lose the grace conferred and fall into deeper condemnation. Therefore we must hold fast to this humility, so that the unity may not be destroyed. For Satan seeks to destroy this also, and uses every possible means to lead people to despise each other and to be proud and insolent in their treatment of each other. And these are things to which flesh and blood, even without special incitement, are inclined. Thus humility is easily and quickly lost if men are not alert to fight against the devil and their own flesh. THE BEAUTY OF HUMILITY. 16 Humility is one of the beautiful garments and ornaments with which Christians should adorn themselves before God and the world. Paul, in Colossians 3:12, says, “Put on humility.” He regards this virtue as more precious than all earthly crowns and splendor. This is the true spiritual life. It is not to be sought elsewhere, by running into the cloisters or the deserts, by putting on gray gown or cowl. Peter here admonishes all classes to cultivate this virtue. This sermon on good works concerns every station in every house, city or village. It is for all churches and schools. Children, servants and the youth should be humbly obedient to parents, superiors and the aged. On the other hand, it is for those in the higher stations of life who serve their inferiors, even the lowest. If all men so observed this virtue the world would be full of good works. For it is impossible that humility should do evil. It is profitable and pleasant to all men. 17 By this virtue, true saints and Christians can better be known than by monastic seclusion and holiness. It requires no great effort to wear a gray cowl. It is not even such a great trial to lie on the ground at night and to arise at midnight; scoundrels, thieves, and murderers must often do the same. But to wear and hold fast to this angelic garment, humility—this the world is not so willing to accept as monasticism and its works. And thus it comes to pass that flesh and blood do not strive after this holy life. Each man seeks an easy life, in which he can live to himself and need serve no one nor suffer anything at the hands of others; just as the monks have sought and chosen. 18 Peter adds to this admonition the reason: V.5. “For God resisteth the proud, but giveth grace to the humble.” As I have said above, he strives to show the earnestness of God’s command. The command is accompanied by a threat. He does not simply say, God punishes the proud, or God is hostile to them; but he “resisteth” them, he sets himself against them. Now, what is the pride of all men toward God? Not so much as a poor, empty bubble. Their pride puffs itself up and distends itself as though it would storm the sky and contend against the lightning and thunder, that can shatter heaven and earth. What can the combined might of all creatures accomplish if God oppose himself thereto? And how does a miserable man, whose heart is overwhelmed by a small pestilence, rise against the majesty of heaven which can, any moment, cast him down into the abyss? What are earth and ashes proud of? says Sirach, 10:9. 19 Is it not enough and more than enough that other sin and disobedience are laid to our account, by which we anger God and merit heavy punishment, without our trying further to provoke him with our pride and haughtiness, so that he must arise in his majesty and resist us? With other sins he can have patience, that he may exhort and incite us to repentance. But if, in hardened impenitence, we defy and oppose him, he cannot but rise up against us. Who is there that will bear it, or be able to stand, when God sets his countenance and his power against a poor man already subject, every moment, to death and the power of the devil? THE CONSEQUENCE OF PRIDE. 20 From the beginning, innumerable instances in history have proved the truth of this saying, “God resisteth the proud.” They show how he has always overthrown and destroyed the proud world and has cast down the haughty, scornful kings and lords. The great king of Babylon, Nebuchadnezzar, was humbled when banished from his royal throne to the companionship of the beasts of the field and compelled to eat grass with them, Daniel 4:30 ff. Again, remember how suddenly the great king Alexander was hurled down, when after the victory and good fortune God had given him, he began to grow proud, and wanted to be reverenced as a god? Again, there was King Herod Agrippa, Acts 12:23. The proud, learned emperor Julian, a virulent mocker and persecutor of Christ, whom he had denied—how soon was he drowned in his own blood! And since then, what has become of all the proud, haughty tyrants, who proposed to oppress and crush Christianity? 21 The Pope, also, has ever, in devilish pride, exalted himself, and in the temple of God set himself forth as God. Further, in worldly pomp and pride he has lifted himself above all others. He has even learned, from heathen emperors, as Diocletian and other tyrants, to have men kiss his feet. Yea, he has forced emperors and kings to submit to this humiliating act. What open, inhuman insolence and pride Pope Alexander the Third practiced when, by threatening against him his empty ban, he compelled the pious and mighty German emperor, Frederick Barbarossa, to prostrate himself at his feet while he stepped upon him and said, Thou shalt tread upon the lion and adder; and when the emperor protested against such shameful pride and said, Non tibi, sed Petro (Not to thee, but to Peter), the Pope, with increasing scorn, replied, “Et mihi, et Petro” (Both to me, and to Peter). This is pride carried almost to its highest point. 22 The Turk, too, is prouder now than ever, and, I hope, has reached the heights of pride, beyond which he cannot and shall not proceed. Meantime, may he not attack and humble us! But it will come to pass, in the end, that God will overthrow both pope and Turk through his divine power, and, as Daniel says, without the aid of men. This word will not fail, “God resisteth the proud.” Its truth must appear in human events, so that men may see what is meant by the declaration, “God resisteth”; otherwise no one would believe it. Though the Turk and all the world should be a thousand times more proud and powerful, this should not help them when he who is above sees and grows angry, and lifts his hand. He asks as little about the power of all Turkish emperors and of the Pope as about a dead fly. 23 “It is a fearful thing to fall into the hands of the living God,” Hebrews 10:31. This, however, is nothing else than with scorn and defiance to oppose his will, so that he, in turn, must set himself against man and must lift his hand. Therefore, let everyone beware lest he boast and grow defiant in the presence of the divine majesty. Not only must he beware, that he may not awaken God’s anger, but that he may have grace and blessing in the things he ought to do. For, if thou beginnest something in thine own power, and wisdom, and haughtiness, think not he will grant thee success and blessing to carry out thy purpose. On the other hand, if thou humblest thyself, and beginnest aught in accordance with his will, in the fear of God and trusting in his grace, there is given thee the promise, “He giveth grace to the humble.” So, then, thou shalt not only have favor with men, but success shall crown thine efforts. Thou shalt prove a useful man, both to God and to the world, and shalt complete and maintain thy work despite the resistance of the devil. For where God’s grace is, there his blessing and protection must follow, and his servant cannot be overthrown or defeated. Though he be oppressed for a time, he shall finally come forth again and be exalted. So Peter concludes by saying: V.6. “Humble yourselves, therefore, under the mighty hand of God, that he may exalt you in due time.” 24 Peter shows in these words what true humility is and whence it comes. The heart, through knowledge of its sin, becomes terrified in the presence of God’s anger and anxiously seeks grace. Thus a humility is born, not merely external and before men, but of the heart and of God, from fear of God and knowledge of one’s own unworthiness and weakness. He who fears God and “trembles at his word” ( Isaiah 66:5 ), will surely defy or hector or boast against nobody. Yea, he will even manifest a gentle spirit toward his enemies. Therefore, he finds favor both with God and men. 25 The cause of this, Peter says, shall be “the mighty hand of God.” As though he would say: Ye may not do nor leave undone this thing for the sake of men, but ye ought to humble yourselves under the hand of God. God’s hand is powerful and mighty in a twofold respect: It dashes down and overthrows the proud and self-secure, however hard and iron their heads and hearts may be. They must languish in dust and ashes; yea, must lie despondent and desperate in the anguish and torments of hell, if he touch them but a little with the terrors of his anger. These are experiences through which the saints also pass, and concerning whose severity they make lamentation. “For thine arrows stick fast in me, and thy hand presseth me sore. There is no soundness in my flesh because of thine indignation,” Psalm 38:2-3. “For I have eaten ashes like bread, and mingled my drink with weeping. Because of thine indignation and thy wrath: for thou hast taken me up, and cast me away,” Psalm 102:9-10. “I am consumed by the blow of thy hand. When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth,” Psalm 39:10-11. THE REWARD OF HUMILITY. 26 In the second place, God’s hand is mighty to raise, to comfort and strengthen the humbled and the fearful, and, as Peter says here, to exalt them. Those who in terror have been cast down should not, therefore, despair, or flee before God, but rise again, and be comforted in God. God wants it preached and published that he never lays his hand upon us in order that we may perish and be damned. But he must pursue this course in order to lead us to repentance: otherwise we would never inquire about his Word and will. And if we seek grace, he is ready to help us up again, to grant us forgiveness of sins, the Holy Spirit, and eternal life. The Psalms and the Prophets here and there speak of this. “Jehovah hath chastened me sore; but he hath not given me over unto death,” Psalm 118:18. “Jehovah raiseth up them that are bowed down,” Psalm 146:8. 27 God will “exalt you in due time,” says Peter. Though God’s help be delayed, and the humbled and suffering seem to lie oppressed all too long under God’s hand, and on that account to languish, nevertheless, let them hold to the promise Paul has given: God “will not suffer you to be tempted above that ye are able,” 1 Corinthians 10:13, but he will hear your cry, and will, at the right time, help; and with this let them be comforted. But again, let the proud fear, even though he permit them to go unpunished and to continue in their boastful course for a time. He watches their lives, and, when the proper time comes, he will descend all too heavily upon them, so that they cannot bear it. He has already stretched forth his mighty hand, both to cast down the godless and to exalt the humble. II. “CASTING ALL YOUR ANXIETY UPON HIM, BECAUSE HE CARETH FOR YOU.” V.7. Casting all your care upon him; for he careth for you. 28 What will become of him who lives a God-fearing and humble life, suffering the insolence, pride and wantonness of the world? Or, where will he find protection and defense, to abide in his godly ways? We see daily how the pious are harassed and persecuted, and are trod on by the world. The Apostle says: “Ye Christians must endure temptation and adversity, want and need, both physical and spiritual, in the world, and your heart is oppressed with anxiety and cares, and ye think within yourselves: O, what will become of me? How shall I be supported? What if I should die?” (The world only concerns itself about how it may be enriched and be filled, and anxious, unbelieving consciences would, through themselves and their own good works, seek to have a gracious God and to die in peace.) “In view of all this,” he says, “only hearken, I will counsel and instruct you aright as to what disposition you should make of your troubles.” There is a brief passage in Psalm 55:22 which reads: “Cast thy burden upon Jehovah, and he will sustain thee: he will never suffer the righteous to be moved.” Follow ye this advice. Let not your burden rest upon yourselves; for ye cannot bear it, and must finally perish beneath its weight. But, confident and full of joy, cast it from you and throw it on God, and say: Heavenly Father, thou art my Lord and God, who didst create me when I was nothing; moreover hast redeemed me through thy Son. Now, thou hast committed to me and laid upon me, this office or work, and things do not go as well as I would like. There is so much to oppress and worry, that I can find neither counsel nor help. Therefore I commend everything to thee. Do thou supply counsel and help, and be thou, thyself, everything in these things. 29 Such a prayer is pleasing to God, and he tells us to do only what we are commanded, and throw upon him all anxiety as to the issue and what we shall accomplish. As also other passages of Scripture declare: “Commit thy way unto Jehovah, trust also in him, and he will bring it to pass,” Psalm 37:5. No heathen, philosopher, jurist, if he have not God’s Word, can throw his care and complaint upon God. He thinks that all the world, especially the great, the wise, who rule, must accomplish everything by their own planning and circumspection. And where trouble arises—for it is quite common for even the greatest- and wisest people to make mistakes— he becomes a madman or a fool, and begins to murmur and argue against God and his government, as though God’s rule merited criticism. But such men receive their deserts when God permits their calculations and hopes to fail, and lets the reverse obtain. For they will not admit they have need of him. They think they have sufficient wisdom and power, and that God must respect their plans. Thus, they spend their lives in many vain, useless cares and projects, and must, in the course of their experience, learn and confess, many a time, that the very opposite of their judgment is the truth. 30 Christians have the rare faculty, above all other people on earth, of knowing where to place their care, whilst others vex and torture themselves and at length must despair. Such must be the consequence of unbelief, which has no God and would provide for itself. But faith understands this word Peter quotes from the Scriptures: “Because he careth for you.” It joyfully meditates thereon and does and suffers faithfully. For faith knows this to be its duty. Its trouble, however, it commits to God, and proceeds with vigor against all that opposes. It can call upon God as a father, and it says: I will do what God has commanded me and leave the result with him. 31 The Christian must take this course if he would proceed safely and happily in matters of the highest import. In time of danger and in the hour of death, when, with all his worrying, he cannot discover where he is or how he is journeying, he must, with eyes, senses and thoughts closed to the world, surrender himself in faith and confidence and cast himself upon God’s hand and care and protection, and say: God has permitted me to live until this hour, without my solicitude. Moreover, he has given me his beloved Son as a treasure and sure pledge of eternal life. Therefore, my dear soul, journey on in joy. Thou hast a faithful Father and Savior, who has taken thee into his own hand, and will preserve thee. 32 The Christian Church collectively must so proceed in the discharge of its high spiritual office, of which Peter speaks here, that no man or creature, by his own wisdom and power, can sustain or accomplish any work. No power, might, or protection that can comfort, or upon which one may rely, is to be sought in the world. Wholly in God, and in God alone, must help be sought. By his divine power God must uphold the Church. He has, from the beginning, always and wonderfully preserved it in the world, in the midst of great weakness, in disunion occasioned by schismatics and heretics, in persecution by tyrants. And the government is wholly his, though he commits the office and service to men, whom he would summon and use to administer his Word and sacrament. Therefore, each Christian, especially if he fills such an office and partakes of this fellowship, should be intent, in that whereunto God has called and appointed him, upon serving God faithfully and doing that which is commanded him. The anxiety respecting the Church’s continued existence and her preservation against the devil and the world, can be left to the Lord. He has taken this upon himself and thus has removed the burden from our shoulders, that we might be certain of the permanence of the Church. If its preservation were committed to human counsel, might and will, the devil, with his power, would soon overthrow and destroy it. 33 Likewise, in every office and station, each one should follow this counsel of Saint Peter. A prince should seek to protect his land and people, to promote God’s Word, to maintain discipline and peace, to do justice to every man, to punish the disobedient, etc. Councils, officials, and those in authority should faithfully advise and direct to this end. Pastors and preachers should rightly and fearlessly declare God’s Word and truth. Every citizen and subject should be intent upon his work and duty, and whatever, in connection therewith, is unusual he must simply commit to God. But the world does not pursue this course. Each one says: Why should I incur so much danger, opposition and hostility? Again, why should I labor and toil for naught? I will not accomplish my work at any rate. In this spirit of fear and worry, his proper office and work are delayed, or he is always careless. But let such people know that they are not Christians, nor do they promote God’s kingdom or profit the offices conferred on them. If they do not propose to mend their ways, they should give up the office bestowed on them by God. It is not enough to simply sit at ease in one’s office and accept the plaudits of men. We all like to render esteem and honor to office and station. But know this, that you are not in office to parade about in beautiful garments, to sit in the front row, and be called “Gracious Master” and “Esquire.” You are to conduct faithfully the office with which God has clothed and honored you, regardless of human honor and profit, shame or injury. 34 But men are not generally inclined to believe and trust God. They are not inclined to remember that he cares for us; that he has assumed and must bear the greatest of burdens, which no man on earth can bear; that he cared for us before we were born, and could still, of himself, execute all things dispensing with all human help, but he prefers to accomplish his purpose through human means, and to employ us as instruments in these divine works—governing, punishing, teaching, comforting. 35 The world is particularly culpable in this matter of pride. When divinely charged with some great work, it always seeks to determine, in advance, by its own wisdom, all future danger and accidents, and tries to anticipate them. The world looks for man’s help, and seeks friendship and assistance wherever it can. It makes alliances, and resorts to other schemes. It puts its trust in these and then considers itself strong enough to meet opposition, and is sure of its cause by reason of its own efforts. This is not showing faith in God. It is not committing our cause and all care for ourselves to him. It is maintaining the cause through one’s own anxiety and forethought. It is ignoring and disbelieving the fact that nothing can be accomplished by one’s own vexed effort. No human wisdom has power to foresee the future. If we looked back at the examples furnished by history, we should learn how woefully human wisdom is deceived when it relies upon itself. The results are not what was expected, but the very opposite. 36 The Scriptures give many pertinent examples of the kings of Judah and Israel, whom the prophets often and severely rebuked because they sought refuge and help among strange nations and kings. The prophets warned them that they should not trust in human aid, but should do according to God’s Word and command. They told them he would protect and uphold them. But the kings would not hear. They continued to form friendships and alliances with the kings of Egypt, Syria, Babylon and Assyria, and thus invited them as guests into the land, whereupon the heathen kings came with force and led away captive the inhabitants and laid everything desolate. That was their reward for not heeding God’s Word; for not believing that he cared for them, and desired to protect and defend them if they would but trust and obey him. The wisest and most eminent, even among the heathen, have lamented, in the light of their own experience, that they have been shamefully deluded by their counsels, even though founded on the most careful deliberations. Nor can it be said that the world has grown wiser in consequence of its own or others’ sufferings. 37 This exhortation is preached to no one except the few who are Christians. They have regard for God’s Word, and, now humbled, have learned that they should not rely on their own wisdom and reason, or upon human help and comfort. They have come to the belief that God cares for them. So they do what they know is right and are in duty bound to do, and suffer themselves not to be hindered by such fears as possess the world concerning dangers, injuries, and adversities. They commend all such things to God, and at his word go right through with courage. 38 Let me illustrate from my own experience. What should I have done when I began to denounce the lies of the indulgence system, and later the errors of the papacy, if I had listened and given heed to the terrible things all the world wrote and said would happen to me? How often I heard it said that if I wrote against such and such eminent people I would provoke their displeasure, which would prove too severe for me and the whole German nation. But, since I had not begun this work of myself, being driven and led thereto by reason of my office (otherwise I should have preferred to keep silence), I must continue. I commended the cause to God and let him bear the burden of care, both as to the result of the work and also as to my own fate. Thus I advanced the cause farther, despite tumultuous opposition, than I had ever before dared to think or hope. 39 Oh, how much good would God accomplish through us if people could be persuaded, especially the eminent lords and kings, that what Peter here says is true: “He careth for you!” How much he could do if they believed that truth instead of seeking, through their own wisdom and reason, to equip, strengthen, and compose themselves by aid of human might and assistance, friendship and alliance, for the accomplishment and maintenance of their cause! It is apparent that mortal plans fail and have always failed, and that they accomplish nothing. God hinders and resists man’s work when he will not trust him. Hence God can grant no success or favor to that which is founded on human wisdom or on trust in human powers. This is a truth men must finally perceive by experience, and they must lament because they would not believe it. 40 Let him who would be a Christian learn to believe this. Let him practice and exhibit faith in all his affairs, bodily and spiritual, in his doing and his suffering, his living and his dying. Let him banish cares and anxious thoughts. Courageous and cheerful, let him cast them aside; not into a corner, as some vainly think to do, for when burdens are permitted to conceal themselves in the heart they are not really put away. But let the Christian cast his heart and its anxieties upon God. God is strong to bear and he can easily carry the burden. Besides, he has commanded that all this be put upon himself. The more thou layest upon him, the more pleasing it is to him. And he gives thee the promise that he will carry thy cares for thee, and all things else that concern thee. 41 This is a grand promise, and a beautiful, golden saying, if men would only believe it. If a powerful ruler here on earth were to give such a promise, and were to demand that we let him have all the concern about gold and silver and the needs of this life, how cheerfully and contentedly would every one cling to such promise! But now a greater lord says all this, one who is almighty and truthful, who has power over the body and life, and who can and will give us everything we need, both temporal and eternal. We should have in all this, if we only believed it, half of heaven, yea, a perfect paradise on earth. For what is better and nobler than a quiet, peaceful heart? For this all men are striving and laboring. So have we been doing hitherto, running to and fro after it. Yet it is found nowhere except in God’s word, which bids us cast our cares and burdens on God and thus seek peace and rest. It counsels us to throw upon him everything that threatens to oppress and worry us. God would not have anxiety dwell in our hearts, for it does not belong there; it is put there by the devil. 42 Therefore, a Christian, even though obliged to suffer all manner of adversity, temptation and misfortune, can cheerfully go forward and say: Dear Lord God, thou hast commanded me to believe, to teach, to govern and to act; this I will attempt in thy name, and I will commend to thee whatever may happen to me in the course of duty. There you have a man who is equal to any task, and can do much good. For he is freed from the greatest misfortune and has laid the heaviest weight upon God, whilst another man does nothing except fill his heart with anxiety and gloom. This other can apply himself to no good work. He becomes unfit both to do and to suffer. He is afraid of every trifle and, because of his vexation or impatience, can do nothing worth mentioning. What is the world doing now? Princes, lords, counselors, citizens, and peasants—all want only power, honor, and wealth. None desires to render service. Everyone fears that this or the other thing might happen to him. Though the world never needed more careful rule than at the present time, lords and princes, simply because they are such, idly sit adorned with beautiful crowns, though they have received their trust from God to discharge their princely office. For the world must be governed, the youth must be educated, the wicked must be punished. But if thou desirest the honor only, and art not willing to step in the mire, to suffer people’s displeasure, and through it all learn to trust God and for his sake do everything, thou art not worthy of the grace given for the accomplishment of a good and praiseworthy work. In punishment, resting under God’s wrath, thou must remain unfit for every good work. [[This sermon is split into two parts; the first found in verses 5-7, the second in verses 8-11]]

place such as becomes you. Do not arrogate to yourselves what does not belong to you; do not evince pride and haughtiness in your manner; do not exalt yourselves above others. Lk 14:7, seq. Comp. Prov 15:33, 18:12, 22:4, Mic 6:8; Php 2:8. Under the mighty hand of God. This refers probably to the calamities which he had brought upon them, or was about to bring upon them; represented here, as often elsewhere, as the infliction of his hand--the hand being that by which we accomplish anything. When that hand was upon them they were not to be lifted up with pride and with a spirit of rebellion, but were to take a lowly place before him, and submit to him with a calm mind, believing that he would exalt them in due time. There is no situation in which one will be more likely to feel humility than in scenes of affliction. That he may exalt you in due time. When he shall see it to be a proper time. (1.) They might be assured that this would be done at some time. He would not always leave them in this low and depressed condition. He would take off his heavy hand, and raise them up from their state of sadness and suffering. (2.) This would be in due time; that is, in the proper time, in the best time. (a.) It might be in the present life. (b.) It would certainly be in the world to come. There they would be exalted to honours which will be more than an equivalent for all the persecution, poverty, and contempt which are suffered in this world. He may well afford to be humble here who is to be exalted to a throne in heaven. (i) "humble" Isa 57:15 Verse 7. Casting all your care upon him. Comp.

The hand of God - Is in all troubles.