I Peter 2 · The Lantern

Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,

The Word Himself, then, the beloved One, and our nourisher, hath shed His own blood for us, to save humanity; and by Him, we, believing on God, flee to the Word, "the care-soothing breast" of the Father. And He alone, as is befitting, supplies us children with the milk of love, and those only are truly blessed who suck this breast.

As you have been born again by the Word of the living God, lay aside all malice, for an infant has no malice in him.

So, he says, "laying aside all malice and all guile, and hypocrisy, and envy, and all evil speaking." With these few words he embraces the entire multitude and variety of evil. For those who have been reborn to an incorruptible life must not fall into the snares of malice and prefer the non-existent to the real.

As newborn babes, desire the sincere milk of the word, that ye may grow thereby:

For you are translated from your former vain and tedious mode of life and have contemned the lifeless idols, and despised the demons, which are in darkness, and have run to the "true light," [John 1:9] and by it have "known the one and only true God and Father," [John 17:3] and so are owned to be heirs of His kingdom.

The divine law wants us to be perfect, but on the way toward perfection it has us first drink milk, as if we were newborn babies, and by that milk we shall grow toward salvation. Paul spoke to the same effect when he said: "Do not be children in understanding, but be innocent in wrongdoing.

Therefore, he says, having been cleansed from all these evils, draw near as newborn babes, "for of such," said the Lord, "is the Kingdom of God" (Luke 18:16). And, being nourished by guileless teaching, grow up into "the measure of the stature of the fullness of Christ" (Eph. 4:13).

If so be ye have tasted that the Lord is gracious.

True knowledge, then, consists in the understanding of Christ, which Paul terms the wisdom of God hidden in a mystery, which "the natural man receiveth not," the doctrine of the cross; of which if any man "taste," he will not accede to the disputations and quibbles of proud and puffed-up men, who go into matters of which they have no perception.

For when you have tasted, that is, when you have progressed through the practice of the sacred commandments according to the Gospel, you have recognized the sweetness of the doctrine by sense: for sense is more effective than any word for knowledge, since that which reaches experience is more pleasing than any word.

"For you have tasted," that is, through the practice of the sacred evangelical commandments you have tangibly come to know how good this teaching is. And experience in the matter of knowledge is stronger than any word, just as what is experienced in practice is more pleasant than any word.

To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,

Those of the stones that were dragged out of the depths, they placed in the building just as they were: for they were polished and fitted exactly into the other stones, and became so united one with another that the lines of juncture could not be perceived. And in this way the building of the tower looked as if it were made out of one stone.

Therefore, as you have tasted the Lord is good, show the goodness of sweetness to others, and apply yourselves to Him as to a living stone, rejected indeed by men, but chosen by God and honorable, who has also been proclaimed through the prophets: being bound to one another in love, and being fitted together for the completion of a spiritual house, having no care for contempt a…

So, having experientially come to know the goodness of the Lord upon yourselves, show kindness and mercy to one another as well, and lay yourselves upon the living cornerstone, rejected by men but honored and chosen by God, both existing and foretold by the prophets.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

But every Lord's day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned.

Now the first step is to understand false religions, and to throw aside the impious worship of gods which are made by the hand of man. But the second step is to perceive with the mind that there is but one Supreme God, whose power and providence made the world from the beginning, and afterwards continues to govern it.

Draw closer to one another through the union of love, and join together into the fullness of a spiritual house, caring nothing for the contempt of men, because the cornerstone — Christ — was also rejected by them.

Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall ➔ not be confounded.

Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

Just as the Lord is the true light who has come into the world for judgment, so that at his coming he may give sight to the blind and blind those who see in the wrong way, so he is also a chosen cornerstone, giving honor to those who join themselves to him in faith and revealing himself to them as a reliable foundation, but to those who do not believe he is not precious but a s…

To you therefore who believe, honor is given. But to those who do not believe, the stone which the builders rejected has become the head of the corner, and a stone to stumble over, and a rock to offend: namely, to those who stumble at the word, being disobedient to that which they were also appointed.

To the unbelievers God even now says the following: I lay for you in Zion a stone of stumbling and a rock of offense. He becomes a stone of stumbling for the unbelievers, who also stumble, not submitting to the word, to which they were also appointed.

And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

Which in time past were not a people, but are now the people of God: which had ➔ not obtained mercy, but now have obtained mercy.

But what is the "people" which was ignorant of God, but ours, who in days bygone knew not God? and who, in the hearing of the ear, gave heed to Him, but we, who, forsaking idols, have been converted to God?

This verse means that Gentiles who were not God's people before they believed have now been called by him and have come to him. Some people think that Peter is talking about a mixture of beings who are both good and bad by nature, but their interpretation comes up against many serious objections.

Who were once not a people of God, but now are a people of God, etc. He explicitly indicates through these verses that he wrote this Epistle to those who had come to faith from among the Gentiles, who were once alienated from the conversation of the people of God, but now by the grace of faith are united to His people, and have obtained the mercy which they did not know to hope…

Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;

Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may ➔ by your good works, which they shall behold, glorify God in the day of visitation.

Stand fast, therefore, in these things, and follow the example of the Lord, being firm and unchangeable in the faith, loving the brotherhood, and being attached to one another, joined together in the truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one.

As the head of the church Peter lays down rules for everyday behavior, and by doing so he unites all the members of the church in one overall harmony.

By "those who slander us" the apostle means the pagans, and by "the day of visitation" he means the inheritance according to the laws of this world. For when they examine our life and find that their notion of us contradicts reality, they themselves reform from their shameful deeds and in this way glorify God.

Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme;

Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle's precept, "subject to magistrates, and princes, and powers; " but within the limits of discipline, so long as we keep ourselves separate from idolatry.

By "every human authority" Peter means those which have been ordained by rulers. We are called to submit to them for the Lord's sake, because he himself said: "Render unto Caesar the things that are Caesar's," but if they command something which is not God's will we must not obey them.

1 Peter 2: Be subject to every human creature for the sake of God: therefore the more efficaciously one does this, the more perfectly one acts; but he who subjects himself to another by vow does this most efficaciously: therefore such a person acts most perfectly.

Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.

For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:

As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.

No doubt, if any one is unwilling to follow the Gospel itself, it is in his power [to reject it], but it is not expedient. For it is in man's power to disobey God, and to forfeit what is good; but [such conduct] brings no small amount of injury and mischief.

"as free people." The order is this: Be subject as free people, and not using your freedom as a cover-up for evil, but also as servants of God. Not only honor the princes, but also everyone: indeed, those who love brotherhood, fear God, and honor the king.

This can be briefly expressed as follows: outwardly appearing simple and sincere, as if under the guise of freedom, but upon examination proving to be terrible and entirely different from what they are in appearance.

Honour all men. Love the brotherhood. Fear God. Honour the king.

Full of holy designs, you did, with true earnestness of mind and a godly confidence, stretch forth your hands to God Almighty, beseeching Him to be merciful unto you, if you had been guilty of any involuntary transgression. Day and night you were anxious for the whole brotherhood, [1 Peter 2:17] that the number of God's elect might be saved with mercy and a good conscience.

Do not say to yourself: "What have I got to do with the emperor?" … The apostle intended that emperors should be served, and he wanted kings to be honored.

In the father there is authority: and in this commandment a precept is given that the father be obeyed, because he has authority. Moreover, everyone who presides over public affairs, or political affairs, or monastic affairs has authority.

Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.

For as it is enjoined on them, "to be subject to their masters with all fear, not only to the good and gentle, but also to the froward," as Peter says; so fairness, and forbearance, and kindness, are what well becomes the masters.

The person who says that servants ought to obey their masters out of abject fear is mad and ought to be regarded as a dumb animal, for the fear which they ought to have is based on knowledge and reason and is properly known as respect.

The word "fear" is used in various meanings. Fear is called, first, conscious fear; the apostle now calls it conscience; it is also called reverence. Fear is called, second, passionate fear, experienced in the face of impending punishment; this fear is observed even in animals.

For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.

For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.

To whom would He have rather made known the veiled import of His own language, than to him to whom He disclosed the likeness of His own glory-to Peter, John, and James, and afterwards to Paul, to whom He granted participation in (the joys of) paradise too, prior to his martyrdom? Or do they also write differently from what they think-teachers using deceit, not truth?

Peter shows here that those who deserve punishment receive no mercy or grace from God if they perish.

But if you suffer for doing good, etc. Note carefully how greatly he glorifies the condition of servants, whom he declares to be imitators of the Lord's passion by doing good and, without fault, receiving punishment from cruel and wicked masters. Indeed, you hear that he suffered for us, and rejoice that he died for you; consider what follows:

For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

Let us then continually persevere in our hope, and the earnest of our righteousness, which is Jesus Christ, "who bore our sins in His own body on the tree," "who did no sin, neither was guile found in His mouth," but endured all things for us, that we might live in Him. Let us then be imitators of His patience; and if we suffer for His name's sake, let us glorify Him.

Christ taught you to suffer, and he did so by suffering himself. Words would not be enough unless example were added. And how, precisely did he teach us, brothers and sisters? He was hanging on the cross, and the Jews were raging … he was hanging there, yet at the same time he was healing them.

Likewise, Christ was most imitable according to the state He had on the cross, according to that passage of 1 Peter 2: Christ suffered for us, leaving an example, that you should follow His steps; but on the cross He was entirely naked; whence Jerome to Hedibia: "Do you wish to be perfect and to stand at the highest summit of dignity?

Who did no sin, neither was guile found in his mouth:

Since human flesh became that of the Word of God, its subjection to corruption has come to an end. He put an end to the sickness of loving pleasure. The only-begotten Word of God has not done this for himself, for his motive is not his own pleasure, but obviously he has done it for us.

"but committed Himself to Him who judges righteously," namely God, who gives to each according to their works (Rom. 2:6): this is just. But perhaps someone will say: How does Peter now say that the Lord, when he was being reviled, did not return reviling, and when he was suffering evil, did not threaten? Yet we see him calling some Jews dogs (Matt.

Who, when he was reviled, reviled ➔ not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:

Conquer ye their harsh temper by gentleness, their passion by meekness. For "blessed are the meek ; " and Moses was meek above all men; and David was exceeding meek.

We command that a bishop, or presbyter, or deacon who strikes the faithful that offend, or the unbelievers who do wickedly, and thinks to terrify them by such means, be deprived, for our Lord has nowhere taught us such things. On the contrary, "when Himself was stricken, He did not strike again; when He was reviled, He reviled not again; when He suffered, He threatened not."

Perhaps someone will say: "How does the apostle Peter say here that the Lord, when He was reviled, did not revile in return, and when He suffered, did not threaten, when we see that He calls the Jews dogs, deaf, the Pharisees blind (Matt. 15:14), says to Judas, 'it would have been better for that man not to have been born' (Matt.

Who his own self bare our sins in his own body on the tree, that we, ➔ being dead to sins, should live unto righteousness: by whose stripes ye were healed.

For ye were as sheep going astray; but are ➔ now returned unto the Shepherd and Bishop of your souls.

I Peter2