CHAPTER 2
That it may be lived worthily according to the adoption through Christ, for the benefit also of those who are strangers, to the glory of God.
1 Peter 2:1-6 Therefore, laying aside all malice and all deceit and hypocrisies and envies, and all slanders, like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation, if indeed you have tasted that the Lord is good: to whom coming as to a living stone, rejected indeed by men, but chosen by God and honorable, you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. Therefore, it is also contained in the Scripture: Behold, I lay in Sion a chief cornerstone, elect, precious, and he who believes in Him will by no means be put to sham e. [Isa. 28:16]
Where the excellence of spiritual rebirth shows above birth according to the flesh, and demonstrates the despair of mortal glory: for birth is indeed corruptible and filthy, while glory is not different from those things that germinate in springtime: it shows that the same does not occur in the Lord's word. For all human opinion soon ceases, but not so the word of God; rather, it has a perpetual duration and true promises. For that is what the addition means, “The word which by the gospel was preached to you.” (1 Peter 1:25) When he had woven this in the preceding parts, taking from each what is useful and tends toward necessary use, he adapts the teaching to moral discourse, and says:
Therefore, laying aside all malice , designating so many and such things with these few words. For those who are reborn to incorruptible life, it is unworthy to be caught in the snares of malice, and to prefer what is not to what truly is. For malice is not substance, but revolves around the vice of created substance. However, there is a great distinction between the life that subsists and that which has only loyalty to what subsists. These, however, are worthy, he says, to be shown to be free from deceit and hypocrisies and from envies, and all slanders . Indeed, deceit and hypocrisies are far from “the word which by the gospel was preached to you,” (1 Peter 1:25) as deceit leads to the destruction of those who are seduced, while hypocrisies proceed in variation and change of that which is: against which the valuable discourse that has instructed you seems to proceed. But what place will envy and slander have in you, who, bound by the solid bond of brotherly love, can receive harm from any discord stirring up? Moreover, he who does not know that envy and slander are the causes of discord and brotherly hatred is unaware of both Cain and the tragedy that surrounded him, who, because of envy, was torn from brotherly union, and conceived deceit, hypocrisy, and murder. (Gen. 4:1) But he is pure from slander who is envious, provided that Joseph's brothers are deemed suitable to confirm the speech, who reported this to the father about countless matters. (Gen. 37:1)
Therefore, Peter said, purifying yourselves from all these things, as newborn infants , approach (for such is the kingdom of God, as the Lord has demonstrated [ Luke 17:16] ) and grow up in the word of malice, until you reach the measure of the fullness of Christ's age. (Eph. 6:14)
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. 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 among men: for neither did Christ, the cornerstone , have that care, who was rejected by them: and being built up and perfected into a spiritual house by yourselves, demonstrating a holy priesthood , offer spiritual sacrifices , which are far more acceptable to God than sacrifices lacking reason. For you cannot, without a firm bond of mutual love, offer pure sacrifices to God. For it is said: "Lifting up holy hands without anger and disputes." (1 Tim. 2:8) For how can one who strives to unite himself with God through prayer achieve this, while separating himself from his brother through anger and wicked disputes?
1 Peter 2:7-12 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. But you are a chosen generation, a royal priesthood, a holy nation, a people who have obtained mercy, that you may proclaim the virtues of Him who called you out of darkness into His marvelous light: who once were not a people, but now are the people of God: who had not obtained mercy, but now have obtained mercy. Beloved, I beg you as strangers and pilgrims, abstain from fleshly lusts which war against the soul: have your conversation honest among the Gentiles, that in that which they speak against you as evildoers, they may by your good works which they shall behold, glorify God in the day of visitation .
" To you therefore who believe, honor is given ." To God, namely, who said, I lay, honor is given : but against the unbelievers, this is what God now says: I lay for you in Sion a stone on which you will stumble over : which is both a rock to which they will stumble, and a rock on which they will stumble if they fall: who, namely, the unbelievers, remaining in the word , stumble over it: for which, namely, they were also appointed . Therefore, the whole part must be ordered in this way: Behold, I lay in Sion a chief cornerstone, elect, precious, and he who believes in Him will by no means be put to shame [Isa. 28:16] : precious to you who believe, but to the unbelievers, a stone over which they will stumble: which stone the builders rejected, but has become the head of the corner, uniting the believers into one: but to the fallen, it is for those who stumble, namely, not believing in the word of the Gospel.
" to that which they were also appointed .” not as if they are separated from God, this has been said. For no cause of destruction is administered by Him who desires all men to be saved, but those who have made themselves vessels of wrath, and unbelief has followed, and in that order they have been given to what they had prepared themselves for. For if man has been made free in will, and cannot be obligated in free will, no one could respectfully accuse him who has decreed such a fate for himself, which he has brought upon himself through his own actions.
Furthermore, Christ is called the head of the corner , as he completes the two walls of the Father’s house, joining those who were from the nations and the Jews through his own contract, and adapting them into one fitting unity: indeed removing useless sacrifices from the midst, while transferring demonic superstition to the true worship of God.
" But you are a chosen generation ." After criticizing the wickedness of the morals of the unbelievers, and that they had become the cause of their own unbelief, Peter now turns to praise those who had excelled, saying: You are a chosen generation, a royal priesthood : as if to say: They, indeed, through their hardness and disobedience have stumbled upon the cornerstone, but they were not co-built; but you, on the contrary, have been built up into a royal priesthood through obedience: as a chosen generation, as a holy nation . But let them not dissolve themselves with excessive praise: and furthermore, let them not seem to have a certain inherited right as if they were a holy people and the other things that follow: and that they were considered worthy of such honor because they were of the lineage of Abraham, nor had they ever stumbled, he adds, suppressing their pride, and says: Do not be exalted because of your lineage; for you were not chosen for the royal priesthood because of Abraham: for those who descended from him had a priestly tribe distinct from the royal one: therefore, you were not chosen as a people and a lineage, separated for the royal priesthood because of Abraham: for none of these things were said about Abraham, but because of Christ, who is also called a priest according to the order of Melchizedek (Ps. 109:4), a gentle king, just and saving; (Zech. 9:9; Matt. 21:5) who also rode on the colt of an ass.
Therefore, to those who have both, by the merit of the sacred baptismal rebirth, you are called a chosen generation and a royal priesthood . This you have from Him who called you out of darkness into His marvelous light . Therefore, through your works made in the light, announce His virtues to other men. Thus, you have this from His kindness, since you are a people who once were not a people: and who have obtained mercy, you who once were not a people have now obtained mercy . Moreover, to ensure that the word is more devoid of hatred, it confirms the word of reproach from Hosea, "Therefore, announce His virtues through good works." (Hos. 2:1) But how do they announce? The Lord Himself teaches when He says: "Let your light shine before men, so that they may see your good works and glorify your Father who is in heaven." (Matt. 5:16)
" a people who have obtained mercy ," that is, to possession or inheritance. Indeed, all are God's creation, but the possession belongs only to those who are deemed worthy of this benefit by their own deeds, "that you may announce His virtues." Therefore, He says, you are chosen, so that by obedience you may be called heralds of the virtue of Him who called you.
" Beloved, I beg you ." This part must be taken in this way: Beloved, I beg you as strangers and pilgrims, abstain from fleshly lusts which war against the soul . It is customary for teachers to introduce moral conduct after the discourse of doctrine: this blessed one also does so now, calling them ἀγαπητοί, that is, beloved or rather lovable and friends, and not ἀγαπωμένοι, that is, somewhat beloved: for all are desirable for everything; for those who are desirable for one thing are called ἀγαπώμενοι, not άγάπητοί.
Indeed, he says that fleshly lusts wage war against the soul , since according to the blessed Paul, the flesh lusts against the spirit. (Gal. 5:17) For the desires of the flesh, concerning the enjoyment of the senses, confuse reason and make the soul servile.
I beg you , he says, to have your conversation honest among the Gentiles . However, the term ἔχειν, that is, “to have”, is taken for ἔχοντες, that is, “having”. Peter introduces the Gentiles as slanderers against us. But if anyone wishes to learn this, from what has been written by Irenaeus, Bishop of Lyons in Gaul, about the martyrs Sanctus and Blandina 2 , it will be possible to know precisely. And as they are proposed briefly in the middle, these are: When the Greeks had apprehended the servants of these Christians, educated in divine mysteries, they then inflicted violence, so that they might learn something secret about the Christians from them: since these servants had no way to speak to those inflicting violence for pleasure and grace, except what they had heard from their masters, that divine communion is the blood and body of Christ, believing themselves that it was truly blood and flesh, they responded to those inquiring. They, taking this as if it were actually being done by Christians, also revealed it to others among the Greeks: and the martyrs Sanctus and Blandina were compelled to confess this under torture. To whom Blandina spoke freely and wisely, saying: How could they bear this who, for the sake of divine study and meditation, do not even partake of permitted meats? Furthermore, she calls the day of visitation an inquiry of worldly matters. For when the inquiry about our life comes from them, where things are found to be contrary to what their suspicion was, they not only become ashamed, but they themselves are corrected, and God is glorified.
On subjection to superiors, and fraternal love and divine worship: in which he discusses the subjection of servants and the patient endurance for the sake of Christ. On the obedience of women and harmony towards men, and the salvation that is in spirit, in the likeness of Sarah: on the behavior of men towards women. On meekness and mercy towards all, of which the type was God's kindness in Noah, and in us, however, the compassion of Christ through baptism.
1 Peter 2:13-17 Therefore, be subject to every human creature for the Lord's sake: whether to the king as the supreme authority, or to governors as those sent by him for the punishment of evildoers and the praise of those who do well. For it is the will of God that by doing good you should silence the ignorant talk of foolish people. Live as free people, but do not use your freedom as a cover-up for evil; live as God's servants. Honor everyone, love the brotherhood. Fear God, honor the king .
The human creature is said to be the leaders who have been appointed by kings , or even the kings themselves, because they too have been established and placed by men. For Scripture knows how to call creation a constitution, as when it says: "That he might create two in himself into one new man," (Eph. 2:15) that is, to place or establish. Therefore, it says: "Be subject to human authorities; be subject for the Lord's sake ." For the Lord's sake , that is, as the Lord has commanded. But what has the Lord commanded? "Render to Caesar the things that are Caesar's, and to God the things that are God's." (Matt. 22:21) Therefore, in what they command outside of God, that is, what is contrary to or beyond God's constitution, they must not be obeyed. This the Lord and his disciple absolutely command, so that the Greeks might not be able to say that Christianity brings about the subversion of life and politics, and is the cause of disorder and confusion. Moreover, for the Lord, also on account of the faithful. For it was likely that some of them would say: Since we are deemed worthy of the kingdom of heaven, add great dignity to us from it, why then do you again cast us down, subjecting us to worldly princes? If anyone should say this, let him know, he says, that this kind of command is not mine, but the Lord's. However, Peter also shows to whom and to what kind of princes it is necessary to be subject, namely to those who uphold what is just. He also adds the reason, because both the will of God and the example of our righteousness is in submission to princes, and what is more, it brings shame upon the unbelievers. For when they speak ill of us as being arrogant and stubborn and disobedient, seeing us humble and obedient in what is necessary, their mouths are more shut and they are put to shame.
" 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 . However, as if they were free, John Chrysostom 3 explained it this way, saying: "Let them not say, 'We are free from the world, we have become citizens of heaven, and you again subject us to princes and command us to obey?” Therefore Peter says: “So obey as if you were free,” that is, as if complying with him who has freed you, and this he has commanded. For you should not have in mind evil, that is, the excuse for disobedience and stubbornness, for the very freedom for which you refuse to obey. However, according to another consideration, something can also be said about this matter. A person is free according to the Lord, who does not obey anything absurd. Therefore, since living in hypocrisy is not free, but that of one who is subject to passions, whether of flattery or any other dishonorable pleasure: for which someone also pretends to be in pretense, lest it appear what he is, and to whom he has endured to serve (this, however, is foreign and alien to the servants of God), he now commands that subjection be shown to princes, with true and not fictitious morals, lest we exhibit a forced subjection towards them as if hostile; and when such evil lies hidden in us, which is certainly sincere and simple, let us make a ploy and veil of manners, exhibiting an apparent subjection, and not one that proceeds from affection.
" Fear God ." Consider carefully how the fear of God is said to be distributed, and honor to the king , so that if fear is to be given to God, who can destroy both soul and body (Matt. 10:28), we should by no means obey kings when they urge us to do something absurd. For fear knows how to conquer even the honor that is given to kings; moreover, it will deprive of honor those who are compelled by them to do evil, according to the holy one who said: "The wicked are brought low before him." (Ps. 14:4)
1 Peter 2:18-25 Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the unjust. For this is grace, if anyone endures grief for the sake of conscience toward God when suffering unjustly. For what credit is it if, when you are beaten for your sins, you take it patiently? But if, when you do good and suffer for it, you take it patiently, this is praiseworthy before God. For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps: who committed no sin, nor was deceit found in His mouth; who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously; who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness; by whose stripes you were healed. For you were like sheep going astray, but have now returned to the Shepherd and Overseer of your souls .
" Servants, be subject ." It must be understood that it means, that is, you are, just as when he said, Wives (1 Peter 3:1). " with all fear ." Fear is expressed in many ways: it is called fear and also that which is with knowledge, which is now understood through Conscience , which is also called reverence with fear; it is also called painful fear, which is experienced by some through the punishment, which even wild animals fear; it is again called initial fear which follows those approaching the Lord, because they are aware of many things that provoke punishment: therefore the harlot mentioned in the Gospel, fearing, approached Christ (Luke 7:37); but perfect fear is again said to be that which is always present with all the saints, fearing lest anything be lacking in them for what is fitting for those who have been taken up to perfect love: therefore, since fear is expressed in many ways, whether it is just for servants to be presented to their masters through all these means, he who now encourages servants to be subject to their masters with all fear would not deny: since both initial and perfect fear would be present, it would rightly affect them: there, indeed, that they might fear, lest anything happen to them because of their offenses for which there would be no remedy; here, however, that they might not even think of anything, which, if accomplished, would be ungrateful to their master. Now, therefore, he speaks of fear that is due to conscience, that is, which occurs with a right conscience of reason: when, indeed, evil masters afflict their servants who have committed nothing. Therefore, judging this fear as worthy of praise, he commands that it be received with patience. Since those who have fear because of sins, whether those they have committed or even those they have not observed to do, are indeed good servants if they endure anything because of that, and are inclined towards correction: but they are not yet endowed with such great wisdom of mind as they would be if they endured affliction with a grateful heart, even when they were not conscious of any evil. This is great, this is also fulfilled by few; it is commended before God, as responding to the afflictions of Christ; since he himself, he says, did not suffer for his own sins: for he committed no sin , but suffered for us and for our transgressions. (Is. 53:8)
From the iniquities of my people, or because of the iniquities of the people, he was led to death, the prophet says (Is. 53:5), he places fear to be praised. However, he also wishes to retain servants with other fears: which is evident from what he says: with all fear . Moreover, he rightly and skillfully placed above other fears the fear that is due to conscience towards God , and demonstrated with the truest discourse that this alone is worthy of praise, for indeed they have a cause for the wrath of their masters against them, but here there is never anything of the sort.
" 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. 7:16; 15:26), and blind Pharisees (Matt. 15:14; 22:16), and threatening the Jews when he said: "It would be better for that man if he had not been born;" (Matt. 26:34) and: "It will be more tolerable for Sodom than for that city;" (Matt. 10:15) and: "Where their worm does not die," (Mark 9:48) and countless other things. We will say, therefore, that he does not say the Lord did not speak reviling, or did not threaten: but, when he was being reviled, he says he did not return reviling, and when he was suffering evil, he did not threaten. But although he might have uttered some reviling, he was not opposing those who reviled him, but reproaching and rebuking those who did not convert. However, when he was affected by reproaches and heard: "You have a demon," (Jn. 7:20; 8:48) and: "By the prince of demons he casts out demons," (Matt. 7:24; 9:34) and: "Behold, a glutton and a wine-drinker," (Matt. 9:19) did he direct reviling against them, saying something reproachful against them? Not at all, but he indeed said to them: "If I cast out demons by Beelzebul, by whom do your sons cast them out?" (Matt. 7:27) Indeed, this man, a ravenous eater and drinker of wine, opposed the parable of the indignant children in the marketplace against those with whom they conspired, that when they played the flutes, they did not dance; when they sang lamentations, they did not weep. However, crucified and afflicted by punishments, he prayed rather than threatened the Jew before he would betray, and being affected by some evil, he threatened, restraining him from evil intent. Similarly, he showed those who would not receive the disciples that they would suffer something worse than the Sodomites: partly indeed urging them towards hospitality, partly opening a place for the preaching of the Gospel through fear. Therefore, he did not threaten these things while he was being afflicted by evils; and the word of Peter concerning the Lord's mercy is very true, saying that he did not bring any accusation against anyone while they attempted to accuse him.
" As dead to sins ." For having become estranged by sins, (ταῖς ἁμαρτίαις ἀπογενόμενοι), it is taken for ἀποθάνοντες, that is, dead.
“ by whose stripes you were healed .” For having been scourged by Pilate, he also bore scourges in the body.