1 Peter 5:8

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.

ty on that score, let your solicitude be directed to another point. Do not doubt that he is able and willing to support and befriend you, but be watchful against your foes. See the word used here fully explained in 1Thes 5:6. Be vigilant. This word (γρηγορεω) is everywhere else in the New Testament rendered watch. See Mt 24:42,43, 25:13, 26:38,40,41. It means that we should exercise careful circumspection, as one does when he is in danger, tn reference to the matter here referred to, it means that we are to be on our guard against the wiles and the power of the evil one. Your adversary the devil. Your enemy; he who is opposed to you. Satan opposes man in his best interests. He resists his efforts to do good; his purposes to return to God; his attempts to secure his own salvation. There is no more appropriate appellation that can be given to him than to say that he resists all our efforts to obey God and to secure the salvation of our own souls. As a roaring lion. Comp. Rev 12:12. Sometimes Satan is represented as transforming himself into an angel of light, ( 2Cor 11:14;) and sometimes, as here, as a roaring lion: denoting the efforts which he makes to alarm and overpower us. The lion here is not the crouching lion-the lion stealthfully creeping towards his foe--but it is the raging monarch of the woods, who by his terrible roar would intimidate all so that they might become an easy prey. The particular thing referred to here, doubtless, is persecution, resembling in its terrors a roaring lion. When error comes in; when seductive arts abound; when the world allures and charms, the representation of the character of the foe is not of the roaring lion, but of the silent influence of an enemy that has clothed himself in the garb of an angel of light, 2Cor 11:14. Walketh about, seeking whom he may devour. "Naturalists have observed that a lion roars when he is roused with hunger, for then he is most fierce, and most eagerly seeks his prey. See Jud 14:5, Ps 22:13; Jer 2:15, Eze 22:25, Hoss 11:10, Zeph 3:3, Zech 11:3."-- Benson. (*) "vigilant" "watchful" (b) "as a roaring lion" Rev 12:12 Verse 9. Whom resist. Jas 4:7

But in the mean time watch. There is a close connexion between this, and the duly casting our care upon him. How deeply had St. Peter himself suffered for want of watching! Be vigilant - As if he had said, Awake, and keep awake. Sleep no more: be this your care. As a roaring lion - Full of rage. Seeking - With all subtilty likewise. Whom he may devour or swallow up - Both soul and body.

8 Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9 Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. Here the apostle does three things:— I. He shows them their danger from an enemy more cruel and restless than even the worst of men, whom he describes, 1. By his characters and names. (1.) He is an adversary: " That adversary of yours; not a common adversary, but an enemy that impleads you, and litigates against you in your grand depending cause, and aims at your very souls." (2.) The devil, the grand accuser of all the brethren; this title is derived from a word which signifies to strike through, or to stab. He would strike malignity into our natures and poison into our souls. If he could have struck these people with passion and murmuring in their sufferings, perhaps he might have drawn them to apostasy and ruin. (3.) He is a roaring lion, hungry, fierce, strong, and cruel, the fierce and greedy pursuer of souls. 2. By his business: He walks about, seeking whom he may devour; his whole design is to devour and destroy souls. To this end he is unwearied and restless in his malicious endeavours; for he always, night and day, goes about studying and contriving whom he may ensnare to their eternal ruin. II. Hence he infers that it is their duty, 1. To be sober, and to govern both the outward and the inward man by the rules of temperance, modesty, and mortification. 2. To be vigilant; not secure or careless, but rather suspicious of constant danger from this spiritual enemy, and, under that apprehension, to be watchful and diligent to prevent his designs and save our souls. 3. To resist him stedfast in the faith. It was the faith of these people that Satan aimed at; if he could overturn their faith, and draw them into apostasy, then he knew he should gain his point, and ruin their souls; therefore, to destroy their faith, he raises bitter persecutions, and sets the grand potentates of the world against them. This strong trial and temptation they must resist, by being well-grounded, resolute, and stedfast in the faith: to encourage them to this, III. He tells them that their care was not singular, for they knew that the like afflictions befel their brethren in all parts of the world, and that all the people of God were their fellow-soldiers in this warfare. Learn, 1. All the great persecutions that ever were in the world were raised, spirited up, and conducted, by the devil; he is the grand persecutor, as well as the deceiver and accuser, of the brethren; men are his willing spiteful instruments, but he is the chief adversary that wars against Christ and his people, Gen. iii. 15 ; Rev. xii. 12 . 2. The design of Satan in raising persecutions against the faithful servants of God is to bring them to apostasy, by reason of their sufferings, and so to destroy their souls. 3. Sobriety and watchfulness are necessary virtues at all times, but especially in times of suffering and persecution. "You must moderate your affection to worldly things, or else Satan will soon overcome you." 4. "If you would overcome Satan, as a tempter, an accuser, or a persecutor, you must resist him stedfast in the faith; if your faith give way, you are gone; therefore, above all, take the shield of faith, " Eph. vi. 16 . 5. The consideration of what others suffer is proper to encourage us to bear our own share in any affliction: The same afflictions are accomplished in your brethren. The Apostle's Prayer. ( a. d. 66.)

III. “BE SOBER, BE WATCHFUL: YOUR ADVERSARY THE DEVIL, AS A ROARING LION, WALKETH ABOUT, SEEKING WHOM HE MAY DEVOUR: WHOM WITHSTAND STEDFAST IN YOUR FAITH.” V.8, 9. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: Whom resist stedfast in the faith 43 The apostle has set forth two things to be practiced throughout the Christian life; namely, Christian humility—which is fear of God—and faith and confidence in God. Now he admonishes his readers to battle and warfare, that these blessings may be preserved. He shows us our enemy and adversary who seeks to rob us of our treasure and deprive us of our salvation and eternal blessedness. Hence he would say: Be not concerned about living a life of earthly glory, and let not anxious cares fill your soul But be intent on humbling yourselves before God. Trust in him. Let this be your care, that you may abide in the grace of humility. Let it never be wrested from you. For the devil seeks to instill these forbidden cares, and to produce disobedience against God, that he may tear faith and God’s Word out of your heart. WATCHFULNESS ENJOINED. Therefore, you must not ignore these facts, and meanwhile strive after something else. You are not to go along in false security or sleep and snore as though there were no danger. You must rather know that you have not been placed in a garden of roses here, but in the midst of heavy conflicts, where you must be on your guard, always watchful and prepared for resistance. For you have an adversary who is not insignificant or to be despised, but is strong, mighty, and moreover wicked and ferocious. He does not fight with stone and wood, destroying rocks and trees, but he has his eye fixed on you Christians. He never grows tired or weary, but without rest and ceasing he pursues you not only to spy upon you and to harass you, in which he can be withstood, but he desires utterly to devour you. 44 His sole purpose and plan is to murder and destroy men, spiritually and bodily; even as, at the beginning, when man had been created, he led and cast him into death. He practices his schemes with awful and deadly effect in the world against those who do not believe in Christ, and he will never stop until the judgment day. One can perceive his incessant activity. He bustles about and openly raves and roars against all Christendom. He uses for his purpose the Turks, and other tyrants and godless people, not to speak of the sorrow and murder he works by so possessing people that in their frenzy they do themselves injury, or without cause murder others. He otherwise, through wicked and shameful snares, leads men into misfortune and sorrow. In short, the world is nothing else than the devil’s murderous cave, both spiritually and physically. God, in order to somewhat hinder and restrain physical murder, has ordained temporal government, parental and other authority. These in their office are to be sober, watchful, and diligent. We ought to thank God for his preservation of such authority, for otherwise there would be no peace—everywhere on earth nothing but murder. Nevertheless, the awful murder the devil perpetrates on those who are without God’s Word and faith, is not thereby checked. 45 Some other defense and protection, then, another kind of watchfulness, must be sought, in order that men may remain undestroyed and unharmed in the presence of this bloodthirsty murderer. Of this Peter speaks here to the little company of Christians, and says: Ye, through Christ’s blood and death rescued from the devil’s lies and murderous intent, have been made alive and have been transplanted into the heavenly life, like your beloved fathers, Adam, Abel, and others. They are no longer under bondage to Satan, but live in Christ, though the body lie for a time in the earth and truth and life must be supplied to their body and soul. But because ye still dwell in the world, ye are exposed to all danger. Physically, ye are yet in the murderer’s house; therefore ye must take good heed, that he may not kill you again, and murder your souls dwelling in these mortal bodies. It shall harm you none that the soul was ruined and the body is yet subject to death. “Because I live,” says Christ ( John 14:19 ), “ye shall live also.” However, ye must struggle if ye are to abide in the truth and life. To this ye are appointed whilst ye live here on earth; otherwise ye would already be in Paradise. But the devil has not yet been consigned wholly to the punishment of his damnation, which will be at the last day, when he will finally be cast down from his airy height, and from the earth, into the abyss of hell. Then he will no more be able to attack us, and there will no longer be cloud or veil between us and God and the angels. SOBERNESS ESSENTIAL. 46 In order, now, he continues, that ye may be saved from his murderous designs, and may preserve the life you have begun, ye must be sober and watchful; not only mindful of the body, but much rather of the mind and soul. It is true that a Christian who is to resist the devil must be physically sober, for a full hog and drunkard cannot be watchful nor can he plan defense against the devil. Yet must a Christian much more guard himself, lest the soul become sleepy or drunken. As the soul is burdened by the body when the latter is overwhelmed by drunkenness, so, when the soul is watchful and sober, the body also is temperate and prepared to hear God’s Word. But where the body is oppressed by drunkenness, there the soul must first have been a drunkard, not heeding God’s Word nor giving attention to prayer. Where the soul is drunken and drowned in such security, it will not avail that the body suffer hurt by strict fasting and selfmortification, after the fashion of the Carthusians and hermits. 47 Saint Peter, then, forbids not only bodily drunkenness, but also drunkenness of the soul. One’s soul is drunk when he lives in carnal security, without thought and anxiety as to whether he have and hold God’s Word or not: when he asks no questions, either about God’s wrath or his grace; and when he, moreover, lets himself be filled with the sweet poison of false doctrine through the mob of evil spirits Satan employs for this purpose, until he grows numb, loses faith and clear judgment and finally becomes overfull of drunkenness and spews it out upon others. 48 The same thing results when men begin to be wise in divine things by following human reason. Saint Peter aptly describes this false doctrine with the expression, “cunningly devised fables,” 2 Peter 1:16. He says: “We did not follow cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ.” Such are the beautiful words and sermons which make a great show of wisdom and holiness, and naturally please men. For instance it is a cunningly devised fable when one with the aid of philosophy, which reason can understand, sets forth in grandiloquent words what a fine thing it is for a man to live honorably, chastely, and to practice good works and virtues. The aim is, with such pretense, to have us believe that we, through these works (not alone through faith), are justified before God; that is, are redeemed from sin and death. 49 Again, other factious spirits travel about with worthy sayings which they have heard from us—externals do not help souls; the Spirit must do the work—and then they proceed to fling contempt on baptism and the Lord’s Supper. So Thomas Munzer, with his seditious peasants, and the Anabaptist rabble, went about, with great demonstration, preaching about the shameful, wicked life of the world, especially of the authorities, declaring that these were godless people and tyrants, and deserved God’s wrath and punishment; that therefore men should depose and execute them, and establish a new government, of only pious and holy people. These and similar things Peter calls “cunningly devised fables.” They are exaggeratingly pretended to be the product of great wisdom and art, and are rendered sweet and palatable to reason. So has all idolatry, heresy, and false doctrine, from the beginning on, prevailed, being fashioned and most beautifully adorned by people learned and wise and held in the esteem of the world. 50 How admirable did the position of Arius and his adherents appear in comparison with the true faith concerning the divinity of Christ, when they declared that though Christ should be exalted above all angels and creatures, and that all honor, dominion and power in heaven and on earth belong to him, yea, that he is quite equal to God—all this, yet he is not “homo-ousios”; that is, he is not in one undivided, divine, eternal essence, which is of such unity that it could be imparted to no one else. It would be too much to say that a man is God, etc. With such pretense was a great multitude of Christians seduced. Even few bishops remained in the pure doctrine and faith. And afterward this poison prevailed among the wise people of Asia and Greece, until Mohammed, with his Saracens and Turks, had miserably corrupted the greatest part of the world. 51 Likewise the Pope has adorned and colored with a glorious form his abominations and idolatry, claiming for his order of service that it is a meritorious and beautiful thing. Again, he calls attention to the serviceableness of the beautiful, orderly government and power of the Church, with its well regulated gradations of office and position—bishops superior to the ordinary priests, and over the bishops Saint Peter’s chair at Rome. In that chair is vested the authority for the convocation of general councils so often as these may be necessary. These councils are to judge and decide in all matters of faith, and their decisions everyone must follow and obey. Again, he boasts what great service and consolation to the whole world is the work of the priests in the mass, when they daily renew and offer to God the sacrifice made by Christ on the cross. This is the sweet wine in the “golden cup” of the scarlet harlot of Babylon, with which she has made drunken all kings and nations, Revelation 17:2-4. 52 Where the devil finds those who give ear to such fables, he takes them captive and so fills them with these falsehoods that they neither see nor hear anything else. They think their belief is the only one, and they will not suffer themselves to be instructed out of God’s Word. And so, in their madness, without rightful intelligence of faith and all principles of pure doctrine, they continue in their darkened mind, with their fantastic, lying prattle, without repentance and amendment, having no grace to learn or do anything good. This is amply proved by the example of all seditious spirits. 53 Therefore, Peter admonishes us to be “sober and watchful,” especially in spirit, and to guard ourselves against this sweet poison and these beautiful, adorned lies and fables of the devil. He teaches us how to equip and defend ourselves against his wicked devices. V.9. “Whom withstand steadfast in your faith.” 54 The true defense and resistance, in which we are to be sober and watchful, is to be well grounded in God’s Word and cling firmly thereto when the devil seeks, with his cunningly devised fables, born of human understanding and reason, to overthrow our faith. Reason is the devil’s bride, and always vaunts itself wise and skillful in divine things, and thinks what it holds to be right and good must be accounted so before God. But faith holds to God’s Word alone. It knows that before God, human wisdom, skill and power, and whatever gifts and virtues man may have, count for nothing. Only his grace and the forgiveness of sins in Christ has value. Therefore, faith can repel and defeat all these fine pretensions and cunning fables. 55 Worldly dominion and authority boasts before God in this fashion: My crown is a crown in God’s sight, for my power and sovereignty have been given me by God. Therefore, whatever I say he must respect and regard as valid, and everyone must endorse my words and actions. The wise philosopher or jurist would thus give expression to his boasts and pretensions: We are the learned, the Wise rulers of the world, and have admirable laws and statutes. We have superior and beautiful doctrines concerning good works and virtues. Men must listen to us and allow our judgment to have precedence. He who can do, or does, such things as we have done is, in God’s sight, superior to others. FAITH, NOT WORLDLY WISDOM, ESSENTIAL. 56 No, dear man, says faith to this, I grant that the things of which thou boastest have been ordained and corn firmed by God; but they are not of value save for this temporal life. The world regards it a crown to be known as wise. But in the presence of God thou shouldst lay aside thy crown, let thy might and power, thy law and wisdom, go, and say: God, be merciful to me a poor sinner! Reason has this advantage, that it is equipped and adorned with God’s promise to confirm its rule here on earth and to be pleased therewith; but with the provision that reason shall not interfere in God’s government, or boast over against him. Let it be known that what is called wisdom and prudence on earth, is foolishness before God. What in the sight of the world is commended and honored as beautiful, valuable, as of honor and virtue, is before God sin, and subject to his wrath. What on earth is called life, is before God nothing but death. 57 If, now, the parental, governmental, and other authority which he, himself, has arrayed and through his word established, and which is even administered by Christians, does not endure before him in that other life, how much less will he allow that to stand which man has devised or subtly contrived out of his own head and heart! Wouldst thou be wise and prudent, then cultivate these virtues in the sphere appointed thee, in thy home, the State, and whatever office thou hast. In these temporal things, rule as well as thou canst. Thou wilt find little enough to help in all thy books, thy reason and wisdom. But when thou beginnest to devise out of thine own reason the things of God, though they may all seem trustworthy wisdom, yet, as Peter says, they are nothing else than fables and lies. 58 For example, a monk’s words: Whoever dons a cowl can lead a holy life, for he is cut off from the world, can banish all care and sorrow, and can undisturbed, in peace and quietness, serve God—these words appear wisely spoken, but at bottom they are nothing but unreliable and useless chatter. This is proved from God’s Word, which teaches that God has forbidden us to invent our own worship; also, that God would have us serve him in our ordinary life and station and not by fleeing therefrom. Hence, such monkery can not be a holy, godly life. In Psalm 119:85, we read: “The proud have digged pits for me, who are not according to thy law.” That is, they preach to me about praiseworthy things, and represent their cause as most worthy, in order to overcome me. But when I look at their words aright, I do not find them to be in accord with thy Word and commandments, which (says he) “are faithful.” A lie is always beautiful. It attracts and pretends to be truth. It has, further, the advantage that it can adorn itself from the wardrobe of God’s Word, and, perverting the Word, can use it in an uncertain sense. On the other hand, the truth does not so glitter, because it does not make itself plain to reason. For example, a common Christian, a type of the brethren, hears the Gospel, believes, uses the sacraments, leads a Christian life at home with wife and children—that does not shine as does the fascinating lie of a saintly Carthusian or hermit, who, separated from his fellow men, would be a holier servant of God than other people. Yet the latter is useful to nobody. He lets others preach and rule, and labor in the sweat of their brows. GOD’S WORD THE CHRISTIAN’S GUIDE. 59 The one important thing, then, is to see to it that we have God’s Word, and that we regulate all the teachings and claims of men in accordance therewith. We will thus distinguish between the true and the false. We must remember, also, that human reason holds a far inferior position to faith and is not to be acknowledged as trustworthy, save as it is authorized by God for temporal authority. He who has faith can easily perceive when reason conflicts with God’s Word or seeks, in its wisdom, to rise superior thereto; just as, in worldly things, each one in his station, office, or calling, knows full well, when another attempts the same work, whether he does it right or not. So every householder well understands that in his home wantonness and wrongdoing on the part of the servants are not to be tolerated. However, in divine things, reason can so attire and adorn itself as not to be recognized except by one who, guided by faith, has a right knowledge of God’s Word. Reason will not refrain from intruding, with its wisdom and prudence, into the affairs of God, where it has no orders. Thus the devil creates endless misery, as he did at the beginning in the case of our first parents. And yet reason will not permit, in its own domain, the slightest interference of one unskilled in reason’s code. 60 If a cobbler were to arise in the Church and censure the people because they did not wear his make of shoes, and should try to convince people that such a procedure was necessary to salvation, they would pursue him out of the Church with shoes and slippers, and cry after him: Stay at home in your shop with your shoes and lasts! What does that concern the spiritual estate? But when a factious spirit stands up and in his supposed wisdom grunts forth: I am a holy, pious man. I have a special illumination from the spirit. Therefore do not believe what the others say, which is nothing but the dead letter, that one person can be God and man; that a virgin can be a mother; that a man can be cleansed from sin by water and the spoken Word, etc.,— when he does this, then there is no one to offer resistance. Reason then gains the victory if it only claims the glory of guidance by the Spirit, of a holy life, etc., even though God’s Word and faith are not present in their purity. Behold, what mischief the Turk, with his Mohammed, has wrought and is still working, solely by claiming the honor of worshipping the one God, and asserting that he alone has the true God! He declares that only he and his followers are God’s people on earth, to honor which God they war and fight against the Christians. He presses his cause the more vigorously because he has such large fortune and victory; so even many Christians who come among them adopt their faith and become Turks. But none of the Turks turn Christian. 61 Therefore, no other counsel can be offered for resisting the devil and escaping destruction by him, than this, that we remain firm in faith, says Saint Peter. One must have a heart which holds fast to God’s Word and fully understands the same and holds it to be true. For faith cannot exist or endure without the Word, nor can it hear or understand aught else. One must separate the Word far from all reason and wisdom, placing it above these. He must hold reason as nothing—yea, as dead—in matters pertaining to God’s government and to how man is to escape sin and eternal death. Reason must keep silent and give to God’s Word alone the honor which belongs to the truth, “bringing every thought into captivity to the obedience of Christ,” as Saint Paul says, 2 Corinthians 10:5. If reason is to be my teacher in these things, what need is there of faith? And why should I not throw away all the Scriptures? We Christians, says Paul ( 1 Corinthians 1:20-21 ), preach something else and higher than reason comprehends, for the wisdom of the world is mere folly. If reason taught me that the mother of Christ is a virgin, the angel Gabriel might have remained in heaven and kept silent concerning the matter. Your faith, says Paul again ( 1 Corinthians 2:4 ), should not stand in the wisdom of men, but in the power of God. Now you have seen the tricks and wiles of the devil with which he seeks to devour you, which he bases on reason as opposed to God’s Word. 62 Peter admonishes all Christians, especially the preachers, how to defend themselves against the devil’s intrigues and artifices, with which he seeks to capture them. In order that Christians may be properly equipped, Saint Peter calls attention to two things: First, we must know the enemy and realize his purpose; second, we must be armed to meet him and defend ourselves, that we may stand before him and conquer. He is a terrible, mighty foe, says Peter, and is the god of this world. He has more wisdom and more deceptive snares than all men, and can so blind and unsettle reason that it will cheerfully believe and follow him. He is, moreover, a wicked and bitter enemy to you who in Christ have life. He cannot bear to see you Christ’s. He thinks and plots about nothing else than your overthrow. And think not that he is far from you, or that he will pursue you from a distance. He has encamped close to you and right around you; yea, in your own territory—that is, in your flesh and blood. There he seeks how to reach you, and overtake you when unguarded, attempting now this, now that. Misguided faith, doubt, anger, impatience, covetousness, evil passions, etc., are points of attack—any place where he finds an opening or discovers that you are weak. Therefore, think not that he is simply jesting. He is more furious and hungry than a famished and angry lion. He does not purpose merely to wound or prick you, but wholly to consume you, so that nothing of body or soul will remain. 63 Whoever would withstand such a foe must be equipped with other armor and weapons than those furnished by human wit and understanding, by human powers or ability. Your defense is nothing else, says Peter, than faith, which holds and grasps God’s Word. And because the believer holds fast to this, the devil can gain nothing. It is God’s truth and power, before which, with his lying and murdering, he cannot stand; he must yield and flee. Therefore Ephesians 6:16 says: “Taking up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil one.” These fiery darts are chiefly those he hurls into the heart through the beautiful thoughts of human reason. He thus transforms himself into an angel of light, to displace right thoughts and faith, and to introduce human whims and false faith. His aim is, also, to lead into doubt, distrust, hatred, and anger toward God. Thus it is, too, in the other temptations and trials of life, when Satan drives men into sin and disobedience against God’s commandment, into such sins as avarice, usury, anger, revengefulness, unchastity, and other vices. Here he uses the same insidious arts, first tearing God’s Word out of the heart, then blinding reason with sweet and beautiful thoughts. He says: The thing proposed is not so wicked. God will not be so angry with you. He can afford to be patient with you, you still love the Gospel. With such suggestions as these he carries you away and plunges you under God’s fearful anger and condemnation. 64 If you would withstand these wiles, there can be no other plan or counsel than this: Fight with God’s Word in firm faith against these suggestions and allurements. Further, keep in mind both your former misery and your present treasures of grace. Remember how you were once under God’s wrath when, without fear of God and without faith, you were the devil’s own, subject to all his will, and must have perished had not God, in boundless goodness, forgiven you your sin and bestowed on you his grace. And now give heed that you may not lose this treasure, to which end the Holy Spirit has been promised you. You need not succumb if you remain in faith. Again, if you experience weakness and suffer want, you are bidden to call upon him, certain that he will hear you. The promise is: “If ye shall ask anything of the Father, he will give it you in my name,” John 16:23. Also: “If ye abide in me, and my words abide in you, ask whatsoever ye will, and it shall be done unto you,” John 15:7. 65 Peter would, with his admonitions, make Christians bold and confident for resisting the temptations of the devil and defending themselves. He would not have us feel terrified nor despair before Satan, even though that wicked one press us hard through the instrumentality of the world and of our own flesh, as well as by his direct onslaughts. We are not to fear though he seem too strong for us, and though surrender to his prowess seems inevitable. We are to have a manly heart and fight valiantly through faith. We must be assured that, if we remain firm in the faith, we shall have strength and final victory. The devil shall not defeat us; we shall prove superior to him. We have been called of God and made Christians to the end that we renounce the devil and contend against him, and thus maintain God’s name, Word, and kingdom against him. Christ, our head, has already, in himself, smitten and destroyed for us the devil and his power. In addition, he gives us faith and the Holy Spirit, whereby we can wholly defeat Satan’s further wickedness and his attempts to overthrow us. 66 A Christian should bear all this in mind, I say, and learn to experience the strength and power of faith. So will he not yield to temptation and enticement. Nor will he, from love of the devil or the world, to his own eternal hurt, and for the sake of small temporal advantage, pleasure, or honor, cast from him God’s grace and the Holy Spirit, and put himself again under God’s eternal anger and condemnation. IV. “KNOWING THAT THE SAME SUFFERINGS ARE ACCOMPLISHED IN YOUR BRETHREN WHO ARE IN THE WORLD.” V.9. knowing that the same afflictions are accomplished in your brethren that are in the world. 67 This is a very precious and comforting passage, the truth of which Peter learned not only by inspiration of the Holy Spirit, but from his own experience. One instance of his experience was when, in the high-priest’s house, he thrice denied his Lord, and soon thereafter fell into such anxiety and despair that he would have followed the traitor Judas had not Christ turned and looked on him. It was for this reason that Christ, so soon after his resurrection, first of all commanded that the glad tidings should be announced to Peter. Christ also said to him, before all this happened: “Simon, I made supplication for thee, that thy faith fail not; and do thou, when once thou hast turned again, establish thy brethren,” Luke 22:31-32. CONDUCT IN SUFFERING. Peter makes faithful use of the present passage for his readers’ comfort: Ye must expect, in the world, says he, to suffer many and severe things, both in temptations of soul and body, against the first and the second table of the law, Satan lying in wait for you with his deceitful and murderous arts. 68 Weak Christians suffer beyond measure because they are plagued and beset so constantly by the devil. Their afflictions so sorely oppress them that they conclude that no one suffers so severely as do they. Especially does this seem the case in the great spiritual temptations which come to those endowed with peculiar gifts and who are called to positions of prominence in the Church. So Paul often laments his great temptations, which the common people do not understand and cannot endure. God, moreover, is careful to lay on each one just the cross he is able to carry. Still these sufferings are such that even the great and strong must languish and wither beneath them were it not for the comfort God bestows. These troubles grip the heart, and consume the very marrow, as the Psalms often lament. 69 Some of those living in cloisters, and other pious, tender consciences, have learned by experience how hard such burdens are to bear, especially in the darkness of the papacy, where they receive but little genuine comfort. There are, also, some inexperienced and forward spirits who have seen but have not understood these things, and who yet desire to be regarded as people of large experience. When, however, the test comes, they are found wanting. It is related of one of this class, who heard others bemoaning their temptations, that he prayed God to let temptation visit him also; whereupon God permitted him to be tempted with carnal lust. But when he found he could not bear it, he again prayed God, asking that the burden of his brother, whom he regarded inferior to himself, be given him. But when this request was granted, he prayed yet more earnestly that God would give him back his former burden. 70 Amid such temptations Peter comforts suffering Christians by telling them that they are not the first, nor the only ones, to be thus assailed. They are not to feel as if it were a wonderful, rare, unheard of cross which they bear, or that they bear it alone. They are to know that their brethren, the Christians of all times, and scattered through all the world, must, because they are in the world, suffer the same things at the hand of Satan and his minions. It assuages and comforts beyond measure for the sufferer to know that he does not suffer alone, but with a great multitude. 71 It is true that in external temptations this comfort is easily grasped, because of the knowledge of others’ experiences. But when Satan assails thee alone with his poisonous darts—for example, when he tempts thee to doubt God’s grace, as if thou alone hadst been cast off; or when he suggests horrible blasphemies, hatred of God, condemnation of his government, and so tortures and fills with anguish thy heart that thou art led to think that no man on earth is more fearfully assailed than thyself— then there is need to make use of this comfort which Peter offers thee and all Christians. In other words, Peter would say: “My friend, let not the devil and thy sufferings terrify thee or lead thee to despair. Thou shouldst know this for a certainty, that thou sufferest not alone. No matter how shamefully he attacks thee, he has done and is doing the same to others.” The devil seeks, not only our own destruction, but also that of all Christendom. It is ever his purpose to tear out of men’s hearts, in the midst of their sufferings, God’s Word and faith. He would rob them of their comfort in Christ, and depict God in the most horrible and hostile light, that the heart may have not one kind thought regarding him. And he can do this; not only with lofty, refined, subtle thoughts, but also by gross suggestions from without, before which a man must fear and shudder. I, myself, saw and heard a girl who complained of a temptation of this nature; namely, that while she stood in the church and saw the sacrament elevated, the thought occurred to her: Lo, what a big knave the priest is elevating. And she was suddenly so frightened at the terrible thought that she sank to the floor. 72 Such terror and anxiety proceed from the fact that one imagines that no one else has ever experienced such dreadful assaults. He thinks he has a special, strange, and unusual affliction. Although it is true that men’s temptations differ and come from different sources and one may imagine his own a peculiar kind, yet the sufferings and temptations of all Christians are alike in this, that the devil tries to drive them all from the fear and confidence of God into unbelief, contempt, hatred, and blasphemy against God. Therefore, the apostles are accustomed to call Christians’ sufferings a fellowship in pain and tribulations. They point all men who suffer to the agonies of Christ our Lord, as the head and exemplar. Peter says Peter 1:11: “The Spirit of Christ… testified beforehand the sufferings of Christ, and the glories that should follow them.” And Paul says, “I fill up on my part that which is lacking of the afflictions of Christ in my flesh,” Colossians 1:24. 73 If one would speak of specially severe sufferings, surely no human heart can comprehend, much less tell, how great and heavy were the anxiety and sorrow of our first parents on account of their miserable fall And what sorrow must Adam have witnessed during the nine hundred years of his life in the experiences of his first son Cain, and his children! No man has ever borne such a burden as lay on both parents for nearly a hundred years after Abel’s death, until their third son was born. Truly, these nine hundred years were a period of sorrow and misery. Perhaps, on the last day, we shall discuss with this our father the solitary suffering of that time, of which we know nothing. And we shall willingly confess that in sorrow’s school he stands far above us and we have been only insignificant pupils. It must have been most severe and dangerous for him, since he had no example before him of similar suffering with which to comfort himself. 74 Likewise, if thou couldst rightly understand what the other holy patriarchs, the prophets and apostles—especially Paul and Peter—and later all the beloved martyrs and saints, have endured thou wouldst be forced to say that all thy temptation and suffering are nothing in comparison. But above all these must we reckon the experiences of the Lord Christ, whose heart was so pierced by Satan’s fiery darts and bitter thrusts that the bloody drops of sweat were pressed out of his body. He has gone before and surpassed us on the way of sorrow. We, with all our suffering, can only follow his footsteps. OF TEMPTATION. 75 Therefore, learn well this saying of Peter, and think not that thou alone endurest this severe, fearful temptation and these onslaughts of the devil. Remember that thy brethren, not only they who are dead—who also have set thee a good example—but also those who live with thee in the world, have suffered and do suffer such terror and distress. For they have the very same enemy Christ and all Christendom have. Thou canst be glad and shout: God be praised! I am not the only one that suffers, but with me there is a great multitude, all Christians on earth, my beloved brothers and sisters, even down to the last who shall walk this earth. And in this passage Peter comforts and strengthens me, as Christ commanded him, who also has tasted of these sorrows, and, indeed, in far greater measure than I and others have. 76 I have at times thought, in my trials, that I should like to argue with Peter and Paul as to whether they were tried more severely than I. For, when he can do nothing else, the devil resorts to the plan of leading a man to fix his attention solely on his own affliction, and oppresses him with the thought: No man has been so cast off by God, or has sunk so deep into anxiety and distress. The devil has often so wearied me with such arguments that at length I could offer no further opposition to him, but simply turned him over to Christ, who can quickly silence him with arguments. If we have not Christ with us, Satan proves far too strong for us. We cannot silence him. He soon renders helpless all our skill, and slays us with our own sword. 77 Ah, these seditious leaders and other self-secure spirits are poor, miserable people, who know nothing at all of this conflict! They drown in their own imaginations, and think they are perfect. And some of them are so shameless and without fear as to blaspheme, saying that God himself could not take their virtue from them. The devil simply strengthens them in these thoughts, and hardens them the more. This very thing is a sign that they do not yet know the devil; they are already blinded and taken captive by him, so that he can ruin them when he pleases. 78 Genuine Christians are not thus self-confident and boastful when they are attacked. In severe conflicts and anxieties they labor that the devil may not deprive them of the sword. I know that I am learned and have seen something of what the devil can do; but I must bear him witness, from my daily experience, that he can overcome me unless I am well established in faith and have Christ in my heart. Thomas Munzer was so firm and inflexible, as he thought, that he dared to say that he would not behold Christ, if he did not himself wish to speak with him. But at last, when the devil began to attack him, men saw what his pride and boasts were. No, they are not the ones to accomplish anything, who go about so boastful, as if they had consumed the devil. They do not see that they, themselves, were long since devoured seven times over by him and are held fast in his jaws. 79 The heretic Arius was also secure and proud enough against the pious bishops and Christians. Yea, when he was punished for his error by his bishop, and admonished to desist, he became the more obstinate. He complained about the bitter persecution to which he was subjected. But his suffering was that they would not approve his horrible blasphemy. Just so in every age the heretics and blasphemers, yea, even open murderers and tyrants, pose as martyrs when they are not permitted to run against God’s Word and against pious people. So confident do they try to be that they have no fear of God. They count the devil a dead bee until, at length, he suddenly seizes and destroys them in a moment. 80 But the poor, tempted Christians have need of the comfort and the strength furnished by God’s Word. They must anxiously contend lest they lose, in their hours of severe temptation, God, Christ, faith, and Our Father. Therefore, the mission intrusted to Peter, to strengthen his brethren, is most needful. So the same comfort was necessary in his own temptations, and he was even given it beforehand by Christ, who declared that he had prayed for him that his faith might not be extinguished nor fail, which faith, however, from the time of his denial on to the third day did almost die, and scarcely the smallest spark remained. Hence he now, as a true apostle, comforts those who are in the like fears and straits of a sinking and expiring faith. He says to all the suffering and comfortless: My dear brother, think not that thou alone sufferest distress and temptation. Many of thy brethren have suffered quite as heavily, perhaps more heavily. I, myself, have been as weak as thou canst ever be. If thou dost not believe this, look and see what occurred in the house of Caiaphas, the high-priest, when I, who protested my readiness to go with Christ into prison and death, at a word spoken to me by a maid, fell, and denied and abjured most shamefully my beloved Lord. For three whole days I lay in misery. I had no one to comfort me and none who suffered equally with myself. I had no consolation except that my dear Master gave me, with his eyes, one friendly look. 81 Therefore, no one should regard his distress and need as too heavy and fearful, as if it were an entirely new thing, something which had never been experienced by others. To thee it may be something new and untried. But look about thee, at the great multitude of the Church, from the beginning until this hour. The Church has been set in the world to suffer the attacks of the devil, and without ceasing it must be sifted as wheat, as Christ’s words suggest, Luke 22:31. My friend, thou hast not yet seen nor experienced what our first parents endured their whole life long, and after them all the holy fathers until Christ. Peter, also, has been farther in this school than I and thou, and I would say that the same temptation as his could hardly be found. Paul says of him and the beloved apostles ( 1 Corinthians 4:9 ): “For, I think, God hath set forth us the apostles last of all, as men doomed to death: for we are made a spectacle unto the world, both to angels and men”—so that Satan may torment us according to his will, and thus work out his pleasure upon us. And what are the sufferings of all men combined when compared with Christ’s agony and conflict, in that he sweat blood for thee? 82 When the devil plagues and assails thee with his manifold temptations, refer him to Christ, with whom to dispute about the severe temptations, the death struggle, the anguish of hell, etc. Comfort thyself that thou art one of a great company of sufferers, past present and future. O beautiful, glorious company! All under one lord and head, who took from the devil his power and hell-fire. In short, thy affliction cannot prove so great that thou wilt not find it paralleled in the lives of the apostles, prophets, patriarchs and all the saints, especially of Christ himself; with whom, if we suffer, let us not doubt, says Paul, that we shall “be also glorified,” Romans 8:17.