_To unfeigned love of the brethren._ To what end, then, are we to live a chastely holy life? In order that we may be saved thereby? No!
but in order that we may be useful to our neighbor. What am I to do that I may restrain my sin? I am to have obedience to the truth in the Spirit. But why am I to restrain it? In order that I may be of service to others, for I must first control my body and the flesh by the Spirit, and thus I can afterward be of service to others.--It follows further:
_And have fervent love toward one another out of pure hearts._ The Apostles Peter and Paul distinguish brotherly love, and love in general, from one another. Brotherhood is, that Christians should dwell altogether as brethren, and make no distinctions between themselves. For since we all have a common Christ, one baptism, one faith, one treasure, I am no better than thou; that which thou hast, I have also, and I am just as rich as thou. The treasure is the same, except that I may have it in a better shape than thou, since I may have it lying in gold, but thou in a poor garment. Therefore as we have the grace of Christ and all spiritual blessings in common, so should we also hold body and life, property and honor, in common, that one should be of service to another in all things.
Here he speaks plainly: _in unfeigned brotherly love_. The Apostles love to make use of the word, but have clearly perceived that were we called Christians and brethren universally one with another, it would be false, a feigned or imagined thing, and would be only hypocrisy.
We have many brotherhoods set up in the world, but they are vain deceptions and corruptions, which the devil has devised and brought into the world, which are only antagonist to the true faith and to genuine brotherly love. Christ is mine as well as St. Bernard"s; thine as well as St. Francis"; if one therefore should come to you and say, I shall go to heaven if I belong to this or that brotherhood, then tell him that he is deceived; for Christ cannot suffer, and will not allow any other than the common brotherhood, which we all have one with another; yet you come here, you fool, and will set up one of your own. This I will readily permit, that they be set up, not to help the soul, but as some one"s endowment, and thus serve as a fund from which they who need shall be helped.
Thus we all of us, as Christians, have attained a brotherhood in baptism, whereof no saint possesses more than I or you. For just as costly as that one was purchased, at the same price was I also purchased. G.o.d has devoted as much toward me as to the greatest saint, except that _he_ may have employed the treasure better, and may have a stronger faith than I.
But love is greater than brotherhood, for it extends even to our enemies, and especially to those who are not worthy of love. For as faith performs its work where it sees nothing, so also should love see nothing, and there especially exercise its office where there appears nothing lovely, but only disaffection and hostility. Where there is nothing that pleases me I should the more seek to be pleased. And this spirit should go forth fervently, says St. Peter, from the whole heart, just as G.o.d loved us when we were not worthy of love.--Now follows further:
_As those who have been born again._ Again we should do this, because we are not what we were before (he says), but have become new creatures. This has not come to pa.s.s through works, but is a consequence of the new birth. For thou canst not make the new man, but he must grow, or be born; as a husbandman cannot make a tree, but it must grow, itself, out of the earth, and as we certainly do not become the children of Adam, except as we are born and derive sin from our parents. So here it cannot come to pa.s.s through works that we should become the children of G.o.d, but we must also experience the new birth. This, therefore, is what the Apostle would say: since ye then have become new creatures, ye should conduct yourselves otherwise than ye did, and lead a new life. As ye before lived in hate, ye are now to walk in love--in all respects the reverse. But how has the new birth taken place? This, also, follows:
V. 23. _Not of corruptible, but of incorruptible seed, even of the living word of G.o.d which endures for ever._ Through a seed are we born again, for nothing grows as we see otherwise than through seed.
Did the old birth spring from a seed? then must the new birth also spring from a seed. But what is this seed? Not flesh and blood! What then? It is not corruptible, but an eternal word. It is, moreover, that whereon we live,--food and nourishment. But especially is it the seed whereby we are born again, as he here says.
But how does this take place? After this manner: G.o.d lets the word--the Gospel--go forth, and the seed falls in the hearts of men, and wherever it fastens on the heart the Holy Spirit is present, and makes a new man; then the man becomes another, of other thoughts, of other words and works. Thus you are entirely changed. All that you before avoided you now seek out, and what you before sought after that you fly from. In respect to the birth of the body, it is the case that when conception takes place the seed is changed, so that it is seed no longer. But this is a seed which cannot be changed; it remains for ever; it changes me, so that I am transformed in it, and whatever is evil in me pa.s.ses away from my nature. Therefore it is indeed a wonderful birth, and of extraordinary seed.--Now St. Peter says, further:
V. 24, 25. _For all flesh is gra.s.s, and all the glory of man like the flower of gra.s.s; the gra.s.s withereth, and the flower thereof falleth away, but the word of the Lord endureth for ever._ This pa.s.sage is taken from the prophet Isaiah, xl., where the prophet speaks in this manner: "Cry! what shall I cry? Cry thus: all flesh is gra.s.s, and all its glory like a flower of the field; the gra.s.s withereth and the flower falleth away, but the word of G.o.d endureth for ever." These words St. Peter introduces here; for this is, as I have said, a rich epistle, and well spiced with Scripture.
Thus speaks the Scripture, then: _The word of G.o.d endures for ever._ What is flesh and blood is corruptible, like the gra.s.s which is yet green, so that it blooms; so whatever is rich, strong, wise and fair, and thus is flourishing (which all belongs to the bloom), yet you observe its bloom wither; what was young and vigorous will become old and ugly; what is rich will become poor, and the like. And all must fall by the word of G.o.d. But this seed cannot perish.--Now Peter concludes:
_This is the word which is preached unto you._ As though he would say, ye are not to look far in order to reach the word of G.o.d; ye have it before your eyes; the word is that which we preach; therewith may you subdue all evil l.u.s.ts. You are not to seek it from afar; you have nothing more to do than fully to apprehend it when it is preached. For it is so near us that we may hear it, as Moses also says, in Deut. x.x.x.: "The word that I command you is not far from thee, that thou must go therefor far away; ascend into heaven or go beyond the sea, but it is near thee, even in thy mouth and in thy heart." It is indeed soon spoken and heard. But if it enters our hearts it cannot die or perish, and will not suffer you to perish; as long as you cleave to it, it will cleave to you.
As when I hear that Jesus Christ died to take away my sins, and has purchased heaven for me, and bestows upon me all that He has, then I hear the Gospel; the word quickly is gone if some one preaches it, but if it falls into the heart and is apprehended by faith, it can never pa.s.s away. This truth no creature can overthrow; the clearest reasoning avails nothing against it; and if I too would strike the devil while I am in his jaws, and am able to lay hold on this, I must oppose him from this and abide fast by the word. Therefore he well says, ye must look for no other Gospel than that which we have preached to you.
So St. Paul also says, in the first part of the Epistle to the Romans: "I am not ashamed of the Gospel, for it is the power of G.o.d which saves all that believe in it." The word is a divine and eternal power; for although the voice or speech is soon gone, yet the substance remains,--that is, the sense, the truth, which is conveyed by the voice. As when I put a cup to my mouth in which wine is contained, I swallow the wine, although I do not thrust the cup down my throat.
So likewise is the word which the voice conveys; it falls into our hearts and lives, while the voice remains without and pa.s.ses away.
Therefore it is indeed a divine power; yea, it is G.o.d Himself. For thus He speaks to Moses, Exodus iv.: "I will be in thy mouth;" and Ps. lx.x.x.: "Open thy mouth wide, proclaim glad tidings; say thou art hungry, I will satisfy thee, I will presently speak to thee comfortable things."
So, also, in John xiv., Christ says: "I am the way, the truth, and the life." Whoever confides in this is born of G.o.d; so that this seed of our Lord is itself divine. All this goes to teach us that we cannot be helped by works. Although the word is a small matter, and seems as nothing while it proceeds out of the mouth, yet is there such an immense power in it that it makes those who confide in it the children of G.o.d. John i. Thus does our salvation raise us to an exalted blessedness.
This is the first chapter of this Epistle, wherein you perceive in what a masterly manner St. Peter preaches and treats of faith, whence we easily see that this Epistle is true Gospel. Now comes the second chapter, that will instruct us in matter of works, how we should conduct ourselves toward our neighbor.
CHAPTER II.
V. 1-5. _Wherefore lay aside all malice, and all guile, and hypocrisies, and hatred, and all evil speakings, and desire the sincere milk of the word, as new-born babes, that ye may grow thereby, if ye have besides tasted that the Lord is gracious, to whom ye are come as to a living stone, which indeed is rejected by men, but before G.o.d is elect and precious. And be ye also as living stones built up into a spiritual house, and a holy priesthood, to offer up spiritual sacrifices acceptable to G.o.d by Jesus Christ._
Here he begins to show what the characteristic and fruit of a christian life should be. For we have said often enough that a christian life consists in two things,--faith toward G.o.d and love toward our neighbor. Besides, although christian faith has been given us, yet as long as we live many evil l.u.s.ts remain in the flesh, since every saint must be in the flesh, but what is in the flesh cannot be entirely pure. Therefore St. Peter says, be ye armed, that ye may guard yourselves against the sins which still cleave to you, and strive continually against them. For the worst enemies that we have hide themselves in our bosoms, and in our very flesh and blood, wake, sleep, and live with us, like a wicked spirit which we have brought home with us and cannot send off. Wherefore, since through faith Jesus Christ is entirely yours, and ye have obtained salvation and all His blessings, let it be your aim henceforth to lay aside all wickedness, or all that is evil, and all guile, so that no one act toward another deceitfully or falsely; as with the world it has become a common expression to say, the world is full of falsehood, which is indeed so. But we Christians should not act with such deceit, but uprightly and with pure hearts, toward men as toward G.o.d, fairly and justly, so that none take the advantage of another in sale, purchase or promise, and the like.
Likewise also St. Paul says to the Ephesians, ch. iv., "Lay aside lying, and speak truth every one with his neighbor." Truth is, that yea be yea, and nay, nay,--but hypocrisy, when any one represents himself by his outward mien as being what he is not in his thoughts.
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 fashioning 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?