Part 4 (2/2)

For solemn is the obligation that we should show ourselves to be what we are at heart. A Christian should so act that he could permit all men to see and know what he thinks in his heart. Let him, then, in all his walk and conduct, be anxious only to praise G.o.d, and serve his neighbor, and be afraid of no one; and let every one be in heart what he is in appearance, and not act a feigned part, whereby he shall make others gape with wonder.

Furthermore, St. Peter says that we should lay aside hatred and evil speaking. Here he fitly takes up the common vices among men, in their intercourse with one another. This evil speaking is exceedingly common and injurious,--is soon done, insomuch that none of us is aware of it. Therefore he says, be on your guard, if ye already have a christian spirit, that ye may know what are the fruits of this spirit.

V. 2. _And desire the sincere milk of the word, as new-born babes._ Here he inst.i.tutes a comparison, and would say,--ye are like those new-born babes who seek nothing but the milk: like them, striving for the b.r.e.a.s.t.s and milk, so be ye also eager for the word; endeavor for it, have an appet.i.te for it, that ye may suck in the intelligible, sincere milk.

These words are, indeed, figurative; for he did not mean literal milk, or literal sucking, as he does not speak of a literal birth.

But he speaks of another milk which belongs to the mind, which is spiritual, which is procured by the soul, which the heart must draw in. It must be, moreover, sincere (or unfalsified), not as the custom is, to sell false wares; since there is truly strong obligation, and great necessity, that to the new-born and young Christian, the milk should be given pure, and not corrupted. But this milk is nothing but the Gospel, which is also the same with seed, whereby we are conceived and born, as we have heard above. Yet it is also the food which nourishes us when we arrive at maturity; it is also the harness wherewith we equip and clothe ourselves,--yea, it is all these in common. But whatever is appended to it is human doctrine, whereby the word of G.o.d is falsified; therefore the Holy Spirit would have it so that every Christian shall see to it, what he sucks for milk, and shall himself learn to decide in regard to all doctrines.

But the b.r.e.a.s.t.s which yield this milk, and which the babes suck, are the preachers in the christian Church. As the bridegroom says to the bride, in Cant. iii., ”Thou hast two b.r.e.a.s.t.s like two young roes; they are as though they were hung with a bundle of myrrh;” as the bride says, Cant. i., ”My beloved is like a bundle of myrrh that lies continually between my b.r.e.a.s.t.s.” That is, we should ever _preach_ Christ. The bridegroom must resort to the b.r.e.a.s.t.s; so that it is unjust, and the milk will be corrupt, if we do not preach Christ alone.

There is this, besides: when it is preached that Christ died for us, and rescued us from sin, death, and h.e.l.l,--this is delightful and sweet, like milk; but after this, the cross also must be preached, that we are to suffer, as we have done; and this is a strong draught, it is strong wine. Therefore, Christians should have at first given them the weakest drink,--that is, milk. For it cannot be preached in its simplicity, except Christ be preached first of all; which is not bitter, but is mere sweet, rich grace, from which you receive yet no smart. This is the sincere milk of the word.

But here St. Peter has supported himself by Scripture, as he is throughout rich from the Scriptures. In the Old Testament it is written, both in Exodus xxiii., and Deuteronomy xiv., ”Thou shalt not seethe the kid in its mother's milk.” For what reason did G.o.d permit that to be written? Of what concern to Him was it that no suckling should be killed while as yet it sucks milk? Because He would thereby give us to understand that which St. Peter here teaches; and it is as much as if he had said, preach gently to the young and weak Christians; let them be carefully fed, and thrive in the knowledge of Christ; burden them not with strong doctrine, for they are as yet too young, but after they have become strong, let them then be slaughtered and sacrificed on the cross.

So, also, we read in Deut. xxiv., ”If any one have recently taken a wife, then he need not go out to war for the first year, lest he should be slain,--but abide at home cheerfully with his wife.” All goes to this point, that we should bear for a time with them that are young Christians, and proceed tenderly with them. But when they have grown, G.o.d brings them to the holy cross, lets them even die like other Christians, so that then the kid is slain.--Now follows further:

V. 2, 3. _That ye may grow thereby, if ye have besides tasted that the Lord is gracious._ It is not enough that we should hear the Gospel once; we must ever be anxious for it, that we may grow. After faith has become strong, we may provide and eat each kind of food.

But to those who have not heard the Gospel, this is not said; they know neither what is milk or what is wine. Therefore he adds, if ye have besides tasted that the Lord is gracious; as though he had said, whoever has not tasted it, to him it is not a thing of the heart, to him it is not sweet; but they who have tried it, who grow by the food and by the word, to them it tastes pleasant and is sweet.

But it is said to be _tasted_, when I believe with my heart that Christ has given Himself for me, and has become my own, and my sin and misery are His, and His life also is mine. When this reaches my heart, then it _tastes_; for how can I but receive joy and gladness therefrom? I am heartily glad, as though some good friend should bestow on me a hundred florins. But as to him whose heart it does not reach, he cannot rejoice himself therewith. But they taste it best who lie in the straits of death, or whom an evil conscience oppresses; for in that case hunger is a good cook, as we say, that makes the food have a good relish. For the heart and conscience can hear nothing more soothing, when they feel their misery; after _this_ they are anxious, they smell the provision afar off and cannot be satisfied. So also speaks Mary, in the _Magnificat_: ”The hungry also has he filled with good things.” But that hardened cla.s.s who live in their own holiness, build on their own works, and feel not their sin and misery, they taste this not. Whoever sits at table and is hungry, he relishes all, readily; but to him who is previously full, nothing relishes, but he can only murmur at the most excellent food.

Therefore the Apostle says, if ye have besides tasted that the Lord is gracious. But it is as though he had said, If ye have not tasted it, then I preach to you in vain.--He further says:

V. 4. _To whom ye art come as to a living stone._ Here he falls back again upon the Scripture, and quotes the prophet Isaiah, chap.

xxviii., where he also says: ”Hear now what G.o.d says to you, scorners: ye say, we have made a league with death and with h.e.l.l, and have made lies our trust. Therefore thus saith the Lord, I lay in the foundation of Zion an elect, precious corner stone, a sure foundation,” etc.

This pa.s.sage Paul has also quoted, and it is an important pa.s.sage of Scripture, for Christ is the precious head-stone which G.o.d has laid, on which we must be built.

And observe how St. Peter quotes the expression, and shows the stone to signify Christ. Just as Isaiah had spoken of setting confidence upon Him, St. Peter likewise says, it is as much as trusting in Him; thus is Scripture truly explained. The builders lay the foundation stone where it may stand sure and firm, that it may bear up the whole building. So Christ, the living stone, bears up the whole building; and it is called the building, in order that we, bound one to another, may set our confidence and security on Him.

V. 4. _Which indeed is rejected of men, but before G.o.d is elect and precious._ Here he brings forward a pa.s.sage of the prophet David, in Ps. cxvii.: ”The stone which the builders rejected has become the corner stone, and it is wonderful in our eyes.” Which pa.s.sage Christ also refers to in Mat. xxi. So Peter, in Acts iv., where he says: ”This is the stone which ye builders rejected.” Ye are builders, he says: for they taught the people, went about with great speeches, laid down many laws, but made mere work-saints and hypocrites. Then Christ comes and tells them, ye are hypocrites and broods of vipers; p.r.o.nounces upon them many terrible judgments; judges them as sinners, and not as great saints, so that they could not endure it; they even reject Him--say to Him, ”You are a heretic; do you caution that a man should not do good works? Ay! you must die.” Therefore Peter says, here, this is the corner stone which indeed was rejected of men, whereon ye must be built by faith. This is now wonderful in our eyes, as the prophet says; it seems strange to us, and where the Spirit does not teach it, it is utterly incomprehensible. Therefore he says, in G.o.d's eyes the stone is elect, and an extremely precious stone; it is of great importance also that it takes away death, satisfies for sin, and rescues from h.e.l.l, besides that it freely bestows heaven.

V. 5. _And be ye also as living stones, built up into a spiritual house._ How can we build ourselves up? By the Gospel and that which is preached. The builders are the preachers; the Christians who hear the Gospel are they who are built, and the stones which are to be fitted on this corner stone; so that we are to repose our confidence on Him, and let our hearts stand and rest upon Him. I must therefore take heed to myself that I have the form which this stone has, for if I am laid upon Him by faith, then I must also bear such marks and fas.h.i.+oning as He had, and every one else with me. It is the fruit of faith and a mark of love, that we all be fitted one to another, and all thus become one building. To the same end, also, St. Paul speaks on this subject, although in a different manner, I. Cor. iii.: ”Ye are the temple of G.o.d.” The house of stone or wood is not His house: He will have a spiritual house,--that is, the christian congregation, wherein we are all alike, in one faith, one like the other, and all laid and fitted one to the other, and locked into one another by love, without any wickedness, deceit, hypocrisy, hatred and slanders, as He has said.

_And a holy priesthood._ There he casts down the outward and bodily priesthood, which had existed before under the old dispensation, as also the outward Church, which he takes entirely away, as though he had said, ”That outward inst.i.tution with the priesthood has all ceased, wherefore another priesthood now begins, and another sacrifice is offered, even one that is entirely spiritual.” We have had much disputing on this point, maintaining that those who are now called the clergy are not priests in the sight of G.o.d; and this is confirmed out of this pa.s.sage of St. Peter. Therefore apprehend it well, and if one should meet you with the objection, and attempt to show, as some have done, that He speaks of a twofold priesthood,--of outward and spiritual priests,--then bid him lay aside his vain speeches that he may see clearly, and take nieswort[1] that he may clear his brains. St. Peter says, also, Ye are to build yourselves up into a spiritual or holy priesthood. Ask now those priests whether they are holy: their life clearly shows, as we see, that this wretched set is plunged into avarice, fornication, and all manner of vice. Whoever has this priesthood must certainly be holy. Whoever is not holy, he does not possess it. Therefore St. Peter speaks here only of one kind of priesthood.

[Footnote 1: Aromatic snuff.]

We ask further, whether he makes a distinction between spiritual and worldly, since the clergy are now called spiritual, and other Christians worldly?

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