1 Peter 2:11–24

As always, the apostle turns to ethical matters after he has dealt with doctrine. After saying what good things are available because of Christ, he now calls us to lead the right kind of life.

God's people occupy the middle ground. They are to be compared neither with those who think that the only good is to enjoy earthly delights nor with those sublime inhabitants of heaven, whose sole delight is in the heavenly bread by which they were created. Between the people of heaven and those of earth, the apostle was suspended in the middle, heading toward heaven, though he was not yet there, but at the same time separated from others here below.

Dearest ones, I beseech you as sojourners and travelers, etc. Thus far, blessed Peter has generally instructed the Church, explaining both the benefits by which divine mercy has called us to salvation and the gifts by which, at times the Jews, but now also us, have been deemed worthy of honor. Hence, he earnestly exhorts the diverse persons of the faithful, lest by living carnally, they render themselves unworthy of such great grace of the Holy Spirit. Lest those who are distinguished by the royal and priestly title, subjugated by the malice of vices, degenerate from the glory of the nobility once promised to them. Therefore, first, he addresses servants and free persons, then women and men specifically, and after the general exhortation, he also shows how the elders and young people should conduct themselves. He suitably teaches the free persons to abstain from carnal desires, because the freedom of a more relaxed life tends to endure greater dangers of titillating temptations, which wage war against the soul. For while the flesh, dulled by concupiscence, is being delicately subdued, indeed, the army of vices is being more firmly armed against the soul. He appropriately calls them sojourners and travelers, so that the less they subject their soul to earthly things, the more they remember they have a home in the heavens. For this is what customarily distinguishes the elect from the reprobates in this life; that the elect, now travelers and exiles, expect their homeland in the future, and thus enjoy the fleeting pleasures of the present less, as they hope to receive joys without end in the future and to reign eternally with Christ. But indeed the reprobates have their homeland here, whose soil they know how to long for with the desires of life, and therefore they will be relegated to eternal exile after this life, where, deprived of all pleasures, they will suffer adversities in torment alone.

So also the admirable Peter says: "Beloved, I exhort you as strangers and pilgrims, to abstain from carnal lusts, which war against the soul, and conduct yourselves well among the heathen; for this is the will of God that by doing good you should put to silence the activity of foolish men, as free and not using your freedom as a covering for evil, but as God's slaves."

...as it is written, the Lord Himself forewarning and saying, "Let your light so shine before men that they may see your good works and glorify your Father which is in heaven." And Paul the apostle says, "Shine as lights in the world." And similarly Peter exhorts: "As strangers," says he, "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 evil-doers, they may by your good works, which they shall behold, glorify the Lord." This, indeed, the greatest part of you, I rejoice to say, are careful for; and, made better by the honour of your confession itself, guard and preserve its glory by tranquil and virtuous lives.

Abstain thou from fleshly and worldly lusts.

Those who are worthy of love because of their godliness are called "beloved" not because they are that way by nature but because they have received love. The writer of this letter urges such people to abstain from carnal desires which attack the soul. The flesh and the soul have different natures. A soul which is uncorrupted and immortal will desire that kind of thing, whereas the flesh, which is both corrupt and dissolute, desires things which are wicked and vile. But when the two are joined together, the soul naturally feels the passions of the flesh. When it distances itself from bodily passions, it is preserved pure and glorious, with a saving understanding of the way it should act, with a will to behave in that way, with a love for God and with a desire to know him.

That is what makes life at once so splendid and so strange. We are in the wrong world. When I thought that was the right town, it bored me; when I knew it was wrong, I was happy. So the false optimism, the modern happiness, tires us because it tells us we fit into this world. The true happiness is that we don't fit. We come from somewhere else. We have lost our way.

Evil desires are called "carnal" because they operate through the flesh, but in reality they are spiritual, because they come from the soul.

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. "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, 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.

In like manner, let the young men also be blameless in all things, being especially careful to preserve purity, and keeping themselves in, as with a bridle, from every kind of evil. For it is well that they should be cut off from the lusts that are in the world, since "every lust warreth against the spirit;" and "neither fornicators, nor effeminate, nor abusers of themselves with mankind, shall inherit the kingdom of God," nor those who do things inconsistent and unbecoming. Wherefore, it is needful to abstain from all these things, being subject to the presbyters and deacons, as unto God and Christ. The virgins also must walk in a blameless and pure conscience.

It is customary for teachers of the faith to append moral lessons to dogmatic teaching. So does the holy apostle Peter now. He calls them "beloved," and not simply dear, because they are pleasing to him in every respect; for those who are pleasing in only some particular respect are called dear, not beloved. He says that fleshly lusts wage war against the soul, because, in the words of the blessed apostle Paul as well, "the flesh desires what is contrary to the spirit" (Gal. 5:17), for the desires of the flesh revolve around sensual pleasures and thereby darken the mind and enslave the soul.

So that in what they detract from you, etc. It frequently happened that the pagans who disparaged the faith of the Christians, because they had abandoned their gods, later, considering their chaste conduct and unbeaten heart in Christ, would stop maligning them, and rather begin to glorify and praise God, who was proven to be good and just by the goodness and justice of His worshippers. He says, "Let them glorify God on the day of visitation," that is, in the time of retribution, let the unbelievers now already recognize how great a glory through God is to be given to you, when they see that you constantly follow Him amid opposing dangers.

Wherefore the wearing of gold and the use of softer clothing is not to be entirely prohibited. But irrational impulses must be curbed, lest, carrying us away through excessive relaxation, they impel us to voluptuousness. For luxury, that has dashed on to surfeit, is prone to kick up its heels and toss its mane, and shake off the charioteer, the Instructor; who, pulling back the reins from far, leads and drives to salvation the human horse-that is, the irrational part of the soul-which is wildly bent on pleasures, and vicious appetites, and precious stones, and gold, and variety of dress, and other luxuries.

Above all, we are to keep in mind what was spoken sacredly: "Having your conversation honest among the Gentiles; that, whereas they speak against you as evil-doers, they may, by the good works which they behold, glorify God."

Hyperichius said, 'He who teaches others by his life and not his speech is truly wise.'

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.

The day of visitation will be like the time when God visited Egypt through an angel and slew all the firstborn children. Similarly he will visit the lands of the earth and will cut off the firstfruits of all evil works.

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. When you can do good, defer it not, because "alms delivers from death." Be all of you subject one to another, "having your conduct blameless among the Gentiles," that ye may both receive praise for your good works, and the Lord may not be blasphemed through you. But woe to him by whom the name of the Lord is blasphemed! Teach, therefore, sobriety to all, and manifest it also in your own conduct.

"The paths," therefore, "of the righteous shine as the light, and the light of them advances until the day is perfect." For the beams of their light illumine the whole creation even now by good works, as those who are truly "the light of the world," [Matthew 5:14] giving light to "those who sit in darkness," that they may arise and go forth from the darkness by the light of the good works of the fear of God, "that they may see our good works and glorify our Father who is in heaven." [Matthew 5:16; 1 Peter 2:12] For it is required of the man of God, that in all his words and works he be perfect, and that in his life he be adorned with all exemplary and well-ordered behaviour, and do all his deeds in righteousness, as a man of God.

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.

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.

Be subject to all royal power and dominion in things which are pleasing to God, as to the ministers of God, and the punishers of the ungodly. Render all the fear that is due to them, all offerings, all customs, all honour, gifts, and taxes. For this is God's command, that you owe nothing to any one but the pledge of love, which God has commanded by Christ.

Be subject therefore to every human creature for God's sake. He says, to every human creature, to all human dignity, to every person, to every authority, to which divine disposition wished us to be subjected. For this is what he says: For God's sake, because there is no power but from God. And he who resists authority, resists the ordinance of God (Rom. XIII). Which creature he subsequently explains, adding:

Whether to the king as excelling, etc. Therefore, he speaks only of the king and leaders, but not of masters, because in this place he particularly instructs, as we have said before, those who are masters of slaves. Subsequently, he also admonishes servants how they should serve their masters. He thus teaches the faithful servants of the eternal King also to be subjected to worldly powers, lest even in this the faith and religion of Christ be disparaged, that through it the rights of the human condition should be disturbed. For it can also rightly be understood what is said, to every human creature, to signify both faithful and unbelieving masters of things.

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. Whence Bernard, Homily 42 on the Song of Songs: "It is a small thing to be subject to God unless you are also subject to every human creature for the sake of God: subject yourself to equals, subject yourself to inferiors: for thus it befits us to fulfill all justice"; but this is done most especially by binding oneself by vow to obey another.

The proclaimers of the truth take all opportunity for wrongdoing away from us by describing how we should behave toward those who are in power in such a way that the gospel and its teaching will not be hindered by us through our unwillingness to do what they require of us and by telling us to be subject to them when it is clear that they are doing something in accordance with just laws. Nor should we be worried if they do not act in the way appointed by God, because he is in charge of them and will judge them accordingly.

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. 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.

Pray for kings, because when the kingdom is shaken, all its other members are shaken with it, and even if we stay aloof from tumults we shall have some part in the resulting misfortune.

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.

Then he goes on also to show how he wishes you to be subject to the powers, bidding you pay "tribute to whom tribute is due, custom to whom custom," that is, the things which are Caesar's to Caesar, and the things which are God's to God; but man is the property of God alone. Peter, no doubt, had likewise said that the king indeed must be honoured, yet so that the king be honoured only when he keeps to his own sphere, when he is far from assuming divine honours; because both father and mother will be loved along with God, not put on an equality with Him.

He calls rulers appointed by kings a "human creation," and even the kings themselves, since they too are elected or appointed by people; and Scripture sometimes calls an institution a "creation" as well, as for example in the following passage: "to create in Himself one new man from the two" (Eph. 2:15). So then, he says, be subject to worldly authorities, but be subject for the Lord's sake, as the Lord commanded. And what did the Lord command? "Render to Caesar the things that are Caesar's, and to God the things that are God's" (Matt. 22:21). Therefore, if they command anything contrary to God's ordinance, one must not obey them. Thus Christ commanded; and now His disciple commands the same. This is so that the pagans could not say that Christianity brings about the overthrow of civil life, that it is the cause of disorder and sedition. "For the Lord's sake." He adds this also for the sake of the faithful. Some of them might say: the apostle himself promises us the Kingdom of Heaven (1 Pet. 1:4), and thereby ascribes to us great dignity. Why then does he again humble us by subjecting us to worldly authorities? So then, if anyone should say this, let him know, he says, that this commandment is not from me personally, but from the Lord Himself. The apostle Peter himself also indicated which authorities and what kind of authorities one must obey, namely those who render what is due. He adds the reason as well: first, such is the will of God; second, our submission to the authorities demonstrates our good conduct and, moreover, puts the unbelievers to shame. For when they slander us as proud, yet see that we are humble and, in what is fitting, obedient, they are all the more put to shame by this.

For the punishment of evildoers, and for the praise of those who do good. Not that all kings or leaders indeed know how either to punish evildoers or to praise those who do good, but he narrates simply what the action of a good judge ought to be, that is, to restrain evildoers and reward those who act well. And even if a judge acts unjustly by condemning the good, nonetheless it pertains to the praise of those who endure his wickedness patiently, and resist his foolishness patiently. "Do you want," he says, "not to fear the power? Do good, and you will have praise from it" (Ibid.). He does not say "from that," but "from it," because even if human power does not praise, indeed if it even persecutes, if it kills with the sword like Paul, if it crucifies like Peter, you will have praise from it, since from the fact that it wrongs you, just and innocent, the patience of your virtue earns a crown of praise. For the following words teach that blessed Peter aimed at this sentiment, where it is said:

Peter said this because there were some subversive people who were saying that Christ had come to overthrow the state, teaching us that we should despise every earthly power. But when they see us submitting to them because it is God's will, then they are silenced, because they realize that they were wrongly trying to tear the kingdom of Christ in two.

"Because this is the will of God, that by doing good, etc." This is therefore the praise of the good, to which he says leaders sent by the king, while using the ignorance of unwise leaders, the good act well to their own perpetual praise.

As free people, and not as those who have freedom as a veil for malice. Truly free people do good, who, the greater the freedom they enjoy among men, the more strictly, or rather more freely, they are subjected to divine servitude. But those also act as truly free who, in the example of the patriarch Joseph, although they are oppressed by human servitude, are compelled by no art to be slaves of vices. But indeed, they turn their freedom into a veil for malice, who, the less they are restrained by the yoke of human servitude, are the more widely enslaved by the dominion of sins; and when they serve their vices with impunity, they call it freedom, covering their guilt with this name. However, it can be understood generally according to that statement of the Apostle Paul: "You were called to freedom, brethren; only do not use your freedom as an opportunity for the flesh" (Gal. V). For we are rightly called free, who through baptism are freed from the bonds of sins; who, redeemed from demonic servitude, because made sons of God, have not received a greater faculty or license of sinning by such a gift of freedom; rather, if we sin, we immediately, having lost freedom, become slaves of sin. And whoever thinks that he is freed by the Lord for this reason, that he may sin more licentiously, such a person changes his freedom into a veil for malice. But blessed Peter wishes us to be free from the servitude of faults, so that we may be able to remain good and faithful servants of our Creator; whence he subsequently adds:

But as servants of God. Honor everyone, etc. Therefore, he urges to give due honor to all, and, according to the command of the Lord, to render to Caesar the things that are Caesar's, and to God the things that are God's (Luke XX). And it is commendable that he commands the free also to love the brethren, so that they likewise remember that those who are subject to them by temporal condition have been made their brothers in Christ, invoking the Father together with them who judges without partiality.

If we have a form of religion on the outside but inside we are opposed to the rulers of the church as well as to kings and princes, we are using our faith as a pretext for evil.

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. And on this account Paul says, "All things are lawful to me, but all things are not expedient;" referring both to the liberty of man, in which respect "all things are lawful," God exercising no compulsion in regard to him; and [by the expression] "not expedient" pointing out that we "should not use our liberty as a cloak of maliciousness," for this is not expedient. And again he says, "Speak ye every man truth with his neighbour." And, "Let no corrupt communication proceed out of your mouth, neither filthiness, nor foolish talking, nor scurrility, which are not convenient, but rather giving of thanks." And, "For ye were sometimes darkness, but now are ye light in the Lord; walk honestly as children of the light, not in rioting and drunkenness, not in chambering and wantonness, not in anger and jealousy. And such were some of you; but ye have been washed, but ye have been sanctified in the name of our Lord." If then it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things, and to abstain from others? But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God.

"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 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.

The connection of the speech is as follows. Be submissive, as free people, as servants of God. Honor not only rulers, but all people; love the brotherhood, fear God, honor the king. "As free." John Chrysostom explains these words thus: "Lest they should say: we have been freed from the world, we have become citizens of heaven; why do you again subject us to rulers and bid us obey them? For this reason he says: submit yourselves as free, that is, as those who believe in Him who freed you, and yet who commanded submission. For by this you will show that you do not use the freedom by which you refuse obedience as a cloak for deliberate malice, that is, for insubordination and disobedience." One can also say something about this expression ("as free") in another sense. Free in the Lord is the one who is not subject to anything immoral. To live hypocritically is characteristic not of a free person, but of one who is enslaved to the passions — for example, given over to people-pleasing or some other shameful passion. But the servants of God must be far removed from and alien to the passions. Therefore he now commands that submission to the authorities be rendered good-naturedly and sincerely, without hostility toward them and not under compulsion, not harboring malice in the heart, not pretending to be sincere and simple, rendering obedience not outwardly only, but with heartfelt disposition.

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.

It is wrong to be insubordinate and disobedient to earthly authorities. Let no one say that we have been set free from the world because we have become citizens of heaven. Are you still insisting that we should obey earthly powers? Yes, says Peter, but obey them as free people, which is to say, in obedience to the one who has set you free and who has commanded you to do this. That way you will not glory in your freedom as if it were a cloak to cover up your evil thoughts, that is, of insubordination and disobedience.

If you propose to us gods such as they should be if they do exist, and such as we feel that we all mean when we mention that name, how can we but give them even the greatest honour, since we have been taught by the commands which have especial power over us, to pay honour to all men even, of whatever rank, of whatever condition they may be?

How is it proved that we love the fellowship? Because we do not split unity; because we keep love.

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. He who presides over public affairs is called father by reason of authority, such as a prince, baron, count, and the like, and is called father by guardianship or defense; and we ought to honor him as a father. Whence blessed Peter: Fear God, honor 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.

The fear of God must come first and govern all the rest.

"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)

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. When you can do good, defer it not, because "alms delivers from death." Be all of you subject one to another, "having your conduct blameless among the Gentiles," that ye may both receive praise for your good works, and the Lord may not be blasphemed through you. But woe to him by whom the name of the Lord is blasphemed! Teach, therefore, sobriety to all, and manifest it also in your own conduct.

Does the sovereign order the payment of tribute, I am ready to render it. Does my master command me to act as a bondsman and to serve, I acknowledge the serfdom. Man is to be honoured as a fellow-man; God alone is to be feared,-He who is not visible to human eyes, nor comes within the compass of human art. Only when I am commanded to deny Him, will I not obey, but will rather die than show myself false and ungrateful.

See what precision. To God, he says, render fear, and to the king honor. But if one must have fear before God, who is able to destroy "both soul and body" (Matt. 10:28), then we must not obey kings when they command us to do something immoral. For the fear of God knows how to overcome even reverence for kings, and when they compel one to evil, it even deprives them of honor, according to the words of the saint: "the evildoer is despised before him" (Ps. 15:4).

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. For the servant who fears his master for Christ's sake and because of his teaching will submit to him out of respect.… And there is another aspect to this, for Peter is also telling women to respect their husbands in godly fear, for that is fully consonant with the Holy Scriptures.

But as to servants, what can we say more than that the slave bring a good will to his master, with the fear of God, although he be impious and wicked, but yet not to yield any compliance as to his worship? And let the master love his servant, although he be his superior. Let him consider wherein they are equal, even as he is a man. And let him that has a believing master love him both as his master, and as of the same faith, and as a father, but still with the preservation of his authority as his master: "not as an eye-servant, but as a lover of his master; as knowing that God will recompense to him for his subjection." In like manner, let a master who has a believing servant love him as a son or as a brother, on account of their communion in the faith, but still preserving the difference of a servant.

Servants, be subject to your masters with all fear, not only to the good and gentle but also to the crooked, etc. He calls the crooked undisciplined, using a term derived from Greek speech. For in Greek, schola is called the place where young men usually devote themselves to literary studies and to listening to teachers; thus, schola is interpreted as leisure. Finally, in the psalm where we sing, "Be still, and know that I am God" (Psalm 46), for that which we say "be still," the Greek has σχολάζετε. The learned in Greek are called scholars, and the unlearned and rustic are called uncultured. But he wishes the subjects to obey both, explaining more clearly how he commanded us to be subject to every human creature. Another translation has "difficult" for "crooked." And the holy bishop Fulgentius in his treatises puts it this way: "Serving with fear not only the good and gentle but also the harsher."

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.

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. "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.

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. Fear, third, is called initial fear, which occurs in those approaching the Lord as a result of the awareness that for their many transgressions they are worthy of punishment; moved by such fear, the harlot mentioned in the Gospel came to the Lord (Luke 7). Fear is also called perfect fear, which is always present in all the saints. For they are afraid lest they be found lacking in anything that ought to be found in those filled with perfect love. The apostle, urging servants to obey their masters "with all fear," does not eliminate the thought that servants should relate to their masters "with fear" in all the aforementioned meanings. For initial and perfect fear, if they possess it, disposes them to good conduct: the first impels them to guard against transgressions so as not to suffer anything unpleasant for them; the other instills in them not even to think of doing anything unpleasant to their masters. So here the apostle speaks of fear according to conscience, that is, according to the awareness of duty. It is brought upon servants by dishonorable masters even when the servants are guilty of nothing. Approving this fear, the apostle commands them to endure everything with patience. Since those who fear suffering for sins actually committed or from the commission of which they have been preserved, if they suffer anything for those sins, reveal themselves to be prudent servants inclined toward correction. But incomparably higher is the wisdom of the one who, being conscious of nothing bad in himself, endures everything with gratitude. This is a great feat, accomplished by few and drawing down the special favor of God, since such a person emulates the sufferings of Christ, since Christ too suffered not for His own sins, for He "committed no sin" (Isa. 53:9), but suffered for us and for our sins. "For the transgressions of My people He endured punishment," says the prophet (Isa. 53:8). This praiseworthy fear is what the apostle sets forth, but he no less desires that servants be guided by the other fears as well. And this is evident from his words: "with all fear." However, above the other fears he placed the fear of conscience, and in the clearest manner expressed that only this fear is worthy of praise; since the other fears have a cause for the masters' anger against the servants, but this one does not.

You will be approved by God if you suffer unjustly, because you know that that is exactly what he did.

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:

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

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? Addressing the Christians of Pontus, Peter, at all events, says, "How great indeed is the glory, if ye suffer patiently, without being punished as evildoers! For this is a lovely feature, and even hereunto were ye called, since Christ also suffered for us, leaving you Himself as an example, that ye should follow His own steps." And again: "Beloved, be not alarmed by the fiery trial which is taking place among you, as though some strange thing happened unto you.

Having told servants to put up with unjust suffering, which was a bitter pill for them to swallow, Peter now comforts them by referring to Christ's longsuffering. It is as if he were saying: "I am not trying to persuade you to put up with injustice simply by arguments. Rather stand back and look at your master as freemen in Christ, and you will be comforted."

In this sentence the apostle Peter appears to have realized that Christ suffered for those who follow in his footsteps and that Christ's passion profits none but those who follow in his footsteps.

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.

Leaving you an example that you should follow in his steps. An example of tribulations, not of delights, of insults, scourges, pains, reproaches, thorns, the cross, wounds, death. In the psalm it is written: "Because of the words of your lips I have kept hard ways" (Psalm 17). Because of which words of God's lips, if not those by which he promises eternal life?

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? Do what the Apostles did: sell all that you have, and give to the poor, and follow the Savior, and follow the naked and solitary cross with naked and solitary virtue": therefore etc.

Whosoever hates, says he, his brother, walketh in darkness, and knoweth not whither he goeth. For he goeth unconsciously to Gehenna, in ignorance and blindness; he is hurrying into punishment, departing, that is, from the light of Christ, who warns and says, "I am the light of the world. He that followeth me shall not walk in darkness, but shall have the light of life." But he follows Christ who stands in His precepts, who walks in the way of His teaching, who follows His footsteps and His ways, who imitates that which Christ both did and taught; in accordance with what Peter also exhorts and warns, saying, "Christ suffered for us, leaving you an example that ye should follow His steps."

The praises referred to here are those of a person who is good, not by nature but by grace, and who invites us to join him in praising the One who is good by nature.

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. For He has set us this example in Himself, and we have believed that such is the case.

Note that the apostle holds this statement that Christ did no sin sufficient to prove that there was no sin in him. He who did not sin could not have had sin in him.… Certainly the adult man would have committed sin if there had been sin in the infant. Apart from him there is no one who has not committed sin after reaching his majority, and the reason for this is that there is no one who is without sin at the beginning of infancy.

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. 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.

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. For He has set us this example in Himself, and we have believed that such is the case.

Therefore He did not maledictively adjudge Christ to this passion, but drew a distinction, that whoever, in any sin, had incurred the judgment of death, and died suspended on a tree, he should be "cursed by God," because his own sins were the cause of his suspension on the tree. On the other hand, Christ, who spoke not guile from His mouth, and who exhibited all righteousness and humility, not only (as we have above recorded it predicted of Him) was not exposed to that kind of death for his own deserts, but (was so exposed) in order that what was predicted by the prophets as destined to come upon Him through your means might be fulfilled; just as, in the Psalms, the Spirit Himself of Christ was already singing, saying, "They were repaying me evil for good; " and, "What I had not seized I was then paying in full; " They exterminated my hands and feet; " and, "They put into my drink gall, and in my thirst they slaked me with vinegar; " "Upon my vesture they did cast (the) lot; " just as the other (outrages) which you were to commit on Him were foretold,-all which He, actually and thoroughly suffering, suffered not for any evil action of His own, but "that the Scriptures from the mouth of the prophets might be fulfilled.

Christ was nailed to the cross, paying the penalty not for his own sins but paying the debt of our nature. For our nature was in debt after transgressing the laws of its maker. And since it was in debt and unable to pay, the creator himself in his wisdom devised a way of paying the debt. By taking a human body as capital, he invested it wisely and justly in paying the debt and thereby freeing human nature.

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."

"Who, when He was reviled," he says, "reviled not; when He suffered, threatened not." The Lord acted so in His goodness and patience. "But committed Himself to him that judged Him unrighteously:" whether Himself, so that, regarding Himself in this way, there is a transposition. He indeed gave Himself up to those who judged according to an unjust law; because He was unserviceable to them, inasmuch as He was righteous: or, He committed to God those who judged unrighteously, and without cause insisted on His death, so that they might be instructed by suffering punishment.

Jesus did not curse those who insulted him but handed them over to God, who is a just judge. For although the divine union of God and man in Christ is holy and undivided, yet there is a distinction to be made between the mind of the man assumed and the mind of the person assuming him.

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. Wherefore Paul exhorts as follows: "The servant of the Lord must not strive, but be gentle towards all men, apt to teach, patient, in meekness instructing those that oppose themselves." Do not seek to avenge yourselves on those that injure you, for says [the Scripture], If I have returned evil to those who returned evil to me." Let us make them brethren by our kindness. For say ye to those that hate you, Ye are our brethren, that the name of the Lord may be glorified. And let us imitate the Lord, "who, when He was reviled, reviled not again ; " when He was crucified, He answered not; "when He suffered, He threatened not ; " but prayed for His enemies, "Father, forgive them; they know not what they do." If any one, the more he is injured, displays the more patience, blessed is he. If any one is defrauded, if any one is despised, for the name of the Lord, he truly is the servant of Christ. Take heed that no plant of the devil be found among you, for such a plant is bitter and salt. "Watch ye, and be ye sober," in Christ Jesus.

He declares in the plainest manner, that the same Being who was laid hold of, and underwent suffering, and shed His blood for us, was both Christ and the Son of God, who did also rise again, and was taken up into heaven, as he himself says: "But at the same time, [it is] Christ [that] died, yea rather, that is risen again, who is even at the right hand of God." And again, "Knowing that Christ, rising from the dead, dieth no more:" for, as himself foreseeing, through the Spirit, the subdivisions of evil teachers [with regard to the Lord's person], and being desirous of cutting away from them all occasion of cavil, he says what has been already stated, [and also declares:] "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies." This he does not utter to those alone who wish to hear: Do not err, [he says to all:] Jesus Christ, the Son of God, is one and the same, who did by suffering reconcile us to God, and rose from the dead; who is at the right hand of the Father, and perfect in all things; "who, when He was buffeted, struck not in return; who, when He suffered, threatened not;" and when He underwent tyranny, He prayed His Father that He would forgive those who had crucified Him. For He did Himself truly bring in salvation: since He is Himself the Word of God, Himself the Only-begotten of the Father, Christ Jesus our Lord.

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. 26:24), and on another occasion: 'it shall be more tolerable for Sodom than for that city' (Matt. 10:15)?" We answer: the apostle does not say that the Lord never rebuked or threatened, but that when He was reviled, He did not revile in return, and when He suffered, He did not threaten. For if He sometimes rebuked, it was not in retaliation against those who reviled Him, but He reproached and rebuked those obstinate in unbelief. Those who reviled Him said: "You have a demon" (Jn. 7:20); "He casts out demons by the prince of demons" (Matt. 12:24); and "Behold, a man who loves to eat and drink wine" (Matt. 11:19) — when He heard these things, did He revile in return? Not at all. But to some He said: "If I cast out demons by Beelzebub, by whom do your sons cast them out?" (Matt. 12:27). And those who called Him a lover of eating and drinking wine, He likened to "children" playing in the marketplace and saying to their companions: "We played the flute for you, and you did not dance; we sang dirges, and you did not weep" (Matt. 11:16–17). And when He hung on the cross and suffered, He not only did not threaten, but even prayed for the evildoers: "Father, forgive them, for they know not what they do" (Luke 23:34). He threatened Judas in order to turn him away from his betrayal. Likewise, to those who would not receive His disciples, He declared that it would be worse for them than for the Sodomites, in order to incline His hearers at least through fear toward hospitality and toward what is salvific for them. Therefore the word of the apostle Peter, urging gentleness by the example of the Lord, is entirely true. "He committed all to the Righteous Judge" (1 Pet. 2:23); that is, to God, who at the future judgment will render to each one "according to his deeds," without any "respect of persons," in pure justice (1 Pet. 1:17).

By the blood of Christ, through faith, we have been cleansed from all sin, and by water we were baptized into the death of our Lord. We have sworn in effect that we are dead to sin and to the world but alive unto righteousness.

He himself bore our sins, etc. Whereas previously he spoke specifically to servants, now he admonishes in general that even masters be reminded of what God and the Lord endured for them. Indeed, he instructs the whole Church on what the Maker endured for its liberation. For he did not say "your sins," but also added himself: "He bore our sins in his body on the tree."

Mistake is a sin contrary to calculation; and voluntary sin is crime; and crime is voluntary wickedness. Sin, then, is on my part voluntary. Wherefore says the apostle, "Sin shall not have dominion over you; for ye are not under the law, but under grace." Addressing those who have believed, he says, "For by His stripes we were healed." Mistake is the involuntary action of another towards me, while a crime alone is voluntary, whether my act or another's.

He bore the blows and wounds in his body, he was beaten and scourged and thrashed, his head was bruised with a reed. But his wounds became our saviors, for "by his stripes we are healed." For who are we, but those who were once deceived and who did not recognize him, nor were we aware of who he was?

"And he mounted upon his ass." The ass was the type of the body of Christ, upon whom all men, resting from their labours, are borne as in a chariot. For the Saviour has taken up the burden of our sins. Now the angel who appeared to Balaam was the Word Himself; and in His hand He held a sword, to indicate the power which He had from above.

"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.

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. For He has set us this example in Himself, and we have believed that such is the case.

The one who offered himself for our sins had no sin of his own. Instead he bore our transgressions in himself and was made a sacrifice for them. This principle is set out in the law, for what sin did the lamb or the goat have, which were sacrificed for sins and which were even called "sin" for this reason?

This is a new and strange kind of healing. For in this case it is the doctor who receives the honor but the patient who is healed.

When, by Pilate's order, He was scourged, He endured on His body the wounds from the blows as well.