Collected Works of Martin Luther

by Martin Luther

  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 God 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, God 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 class 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 God says to you, scorners: ye say, we have made a league with death and with hell, 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 passage Paul has also quoted, and it is an important passage of Scripture, for Christ is the precious head-stone which God 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 God is elect and precious. Here he brings forward a passage 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 passage 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; pronounces 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 God’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 hell, 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 God.” 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 institution 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 God; and this is confirmed out of this passage 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* 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.

  * 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?

  Yet they must confess, no thanks to them, that St. Peter here speaks to all those that are Christians, even to those who lay aside all wickedness, deceit, hypocrisy and malice, etc., and are like new-born children, and drink the pure milk: so that their lie must bite itself in their mout
h, since it stands forth a thing not to be gainsaid, that St. Peter speaks to all that are Christians; whence it is clear that they lie, and that St. Peter says nothing of their priesthood, which they have fancied and arrogate to themselves alone; wherefore our bishops are nothing but Nicholas-bishops, and as is their priesthood so are also their laws, sacrifices and works. It might be an excellent play to act out in the deep night, except that under the mask the divine name is reviled.

  Therefore those alone are the holy and spiritual priesthood, who are true Christians and built upon this stone.

  For since Christ is the bridegroom, and we all of us are the bride, so then the bride has all which the bridegroom has, even His own body; for if He gives Himself to the bride, He gives Himself for what He is, and on the other hand the bride gives herself to Him. Now Christ has been anointed the high and most exalted priest by God Himself; has also sacrificed His own body for us, which is the office of the high priest; besides, He prayed on the cross for us. Again, He has also preached the Gospel, and taught all men to know God and Himself.

  These three offices has He also given to all of us: therefore, since He is a priest and we are his brethren, so all Christians have it in their power and charge, and an obligation rests upon them, to preach and to come before God, and that one should entreat for another and offer himself up to God; and provided that any one begin to preach the word of God or address it to others, he is then a priest.

  To offer up spiritual sacrifices acceptable to God through Jesus Christ. As to spiritual offerings, it is not necessary that we should present them to the Pope; neither is sacrifice such as it was in the Old Testament, when men were required to sacrifice the tenth of all they had. Such outward sacrifices and priesthood have all now ceased, and all has become new and spiritual. The priest is Christ; and we all, since He has sacrificed His own body, must offer up ourselves. Here is now fulfilled all that was typified by outward sacrifices in the Old Testament, since they have all passed away, and all of them may be said compendiously to preach the Gospel. Whoever preaches this exercises and carries out all that former — strikes the calf dead, — that is, kills the carnal mind and the old Adam. For this stubborn nature in flesh and blood must be slain by the Gospel; thus do we permit ourselves to be offered upon the cross and to die. Herein is exercised the true priest’s office, in that we sacrifice to God that wicked rogue, the corrupt old dolt (of our nature); if the world does it not, we must do it ourselves; but it must in the end be all removed, whatever we have of the old Adam, as we heard above in the first chapter. This is the only sacrifice that pleases and is acceptable to God. From this you may perceive whereto our foolish and blind leaders have brought us, and how this text has been kept under the bench. Now you may say, If that is true, that we are all priests and ought to preach, what sort of an institution is there? must there then be no distinction among the people, and are the women, also, to be priests? Answer. In the Old Testament it is permitted to no priest to wear the tonsure. Not that it is wrong in itself; a person might very well suffer himself to be shorn if he chose, but it is reason that none make a distinction between himself and common Christians, — a thing which faith will not permit. So that they who are now called priests are all laymen like the others, and only some, for the office’ sake, are selected out of the Church to preach. Thus there is only an outward distinction for the office’ sake, inasmuch as one is called of the Church; but before God there is no difference, and some individuals are selected from the multitude, in order that they may bear and exercise the office which they all have; not that one is more elect than another. Therefore, no one should rise up of himself and preach in the Church, but one is to be selected and instituted out of the congregation, who may be removed when it is desirable.

  Yet have these men assumed a position of their own; as though directed by God, they have arrogated to themselves such license, that almost in the heart of christendom there is a greater distinction than that which exists between us and the Turks. When you look upon Christians you must observe no distinction, and you are not to say, this is a man or a woman, a servant or a master, old or young; as Paul tells us, Gal. iii.: They are all one and a purely spiritual people. So that all alike are priests, all alike may proclaim God’s word, except that a woman is not to speak in the Church; but let the men preach, because of the command that they are to be subject to their husbands — as St. Paul teaches us, I. Cor. xiv.: Such order God permits to remain, but makes no distinction of the election. But where there are no men, but women only, as in the Nun’s Cloisters, there a woman may be selected to preach.

  This is now the true priesthood, which consists in those three points as we have heard, — namely, that we sacrifice spiritually; that we pray for the Church; that we preach. Whoever will do this, he is a priest, as all are bound to be, inasmuch as they should preach the word, pray for the Church, and offer themselves up before God. Let those fools then go who call the institution of the priests spiritual, who yet bear no other office but just to wear the tonsure and to be anointed. If the being shorn and anointed makes a priest, then might I easily shear an ass and anoint him, so that he should be a priest also.

  Finally, St. Peter says, that we are to offer up spiritual sacrifices, acceptable to God through Jesus Christ. Since Christ is the corner stone whereon we are laid, it must be only through him that we are to treat with God, as we have heard sufficiently above; for God does not look upon my cross even though I torture myself to death, but he looks upon Christ through whom my works are acceptable before God, which otherwise would not be worth an alms of a straw’s value. Therefore Scripture calls Christ properly a precious corner stone which imparts its virtue to all who through faith are built upon it. So, also, St. Peter teaches us in this passage how Christ is the living stone — what Christ is; and the figure is a fine one, since it is easy to understand by it how we are to believe on Christ. — It follows, now, further:

  V. 6-10. Therefore it is contained in Scripture, Behold I lay in Zion an elect precious corner stone, and whoever believeth on Him shall not be put to shame. To you therefore who believe, He is precious, but to the unbelieving, the stone which the builders rejected is made a corner stone, and a stone of stumbling and a rock of offence, even to those that stumble at the word and believe not thereon, whereunto they were appointed. But ye are the chosen generation, the royal priesthood, the holy nation, the peculiar people, that ye should show forth the praise of him who has called you out of darkness into his wonderful light: who once were not a people, but are now the people of God, to whom God did not show mercy, but (now have obtained mercy) to whom He is now merciful.

  I have before said, that St. Peter has enriched and fortified his Epistle well with Scripture, just as all preachers should do, in order that their foundation may rest entirely on the word of God. Here also he introduces four or five texts, one upon another. The first he has taken from the prophet Isaiah, word for word, that Christ is a precious corner stone or foundation, and is the very passage which we have just treated of and somewhat explained. It is truly an eminent proof text of the doctrine of faith, which is to be laid down as a foundation when we are to preach in a place where Christ has not been preached before. For it must be confessed that Christ is the stone on which faith should be built and should stand.

  But that the prophet does not speak in this place of a material stone is evident from this, that it afterward follows, “whoever believes on Him shall not be made ashamed.” If I am to believe on Him, it must be a stone in a spiritual sense. For how am I to believe on stone and wood? Besides, He must be truly God, since, in the first commandment, God has forbidden that we should believe on anything else, but on Him only. Since then this stone is laid as a foundation on which we are to trust, it must be God Himself. On the other hand, He cannot be God alone, but must also therewith be like man, because He must be a part of the building, and not merely a part, but the head. If a man then erects a building, one stone must be like the other, that each have the
complexion, nature, and form of the other: therefore, since we are built on Christ, he also must be like us, and of the same nature with the other stones that rest upon Him, even a real humanity as we all have. Thus does the Scripture, by simple and few words, express so great a matter, even the entire summa of our faith, and in such brief words comprises more than any man can express.

  Now what this that builds us up is, I have already said — namely, faith, whereby we are laid on Christ, and repose our trust upon this stone, and thus become like Him; and then this also must follow, that the building must be fitted one part to the other, for the other stones must all be laid and placed upon this stone. That is, of course, that love is a fruit of faith.

  But why does the prophet call Him a foundation stone? For this reason: that no man can build a house except he lay one stone first as a foundation, for the other stones in the building cannot stand except on the foundation stone.

  So we must all of us rest on Christ, and confess Him for a foundation stone. Therefore we are not to pride ourselves that the stone must receive something from us, but we must receive blessing from it alone; for we do not bear it up, but it bears us up, and upon Him lies sin, death, hell, and all that we have to bear. So that all this — and whatever jars against us — cannot injure us if we have been placed on this foundation.

  For if we remain resting on him, and leave ourselves upon Him, we must then remain where He is; just as natural stones must be left on their foundation stone.