1 Peter 2
Commentary from 37 fathers
As newborn babes, desire the sincere milk of the word, that ye may grow thereby:
ὡς ἀρτιγέννητα βρέφη τὸ λογικὸν ἄδολον γάλα ἐπιποθήσατε, ἵνα ἐν αὐτῷ αὐξηθῆτε εἰς σωτηρίαν,
ꙗ҆́кѡ новорожде́ни младе́нцы, слове́сное и҆ неле́стное млеко̀ возлюби́те, ꙗ҆́кѡ да ѡ҆ не́мъ возрасте́те во сп҃се́нїе:
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. For since you have "been baptized into the Lord's death," [Romans 6:3] and into His resurrection, as "new-born babes," [1 Peter 2:2] you ought to be wholly free from all sinful actions; "for you are not your own, but His that bought you" [1 Corinthians 6:19-20] with His own blood.
(Book 5), Section 3, XVI
Milk has three forms which can be compared to doctrine, that is, the liquid, cheese and butter. Liquid milk is the literal sense of Scripture, cheese is the moral sense, and butter is the spiritual sense. Find a good teacher and you will soon learn these things.
Introductory Commentary on 1 Peter
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. In understanding be adults.” For it is not possible to advance toward purity, or toward maturity in understanding, or toward adulthood as a worker approved by God, unless you renounce evil and become like an innocent child.
Catena
In accordance with the apostolic principle of discretion, to disciples who are still ignorant the priests supply elementary doctrine, which is the rational milk without guile. But they also provide the solid food of more sublime doctrine to those who are more nearly perfect.
On the Tabernacle 2.10.81
Desire the rational and pure milk, without guile, etc. This precept of desiring the milk of the word pertains to those who come to hear the sacred readings unwillingly and disdainfully, ignorant of that thirst and hunger of which the Lord said: Blessed are they who hunger and thirst for righteousness (Matt. V). Therefore, they arrive more slowly at the full growth of salvation, by which they could be refreshed with the solid food of the word, that is, to know the divine mysteries or to do greater good.
Commentary on the Catholic Epistles
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).
Commentary on 1 Peter
If so be ye have tasted that the Lord is gracious.
εἴπερ ἐγεύσασθε ὅτι χρηστὸς ὁ Κύριος.
поне́же вкꙋси́сте, ꙗ҆́кѡ бл҃гъ гдⷭ҇ь.
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 the truth is unsophisticated; and "the word is nigh thee, in thy mouth and in thy heart," as the same apostle declares, being easy of comprehension to those who are obedient. For it renders us like to Christ, if we experience "the power of his resurrection and the fellowship of His sufferings." For this is the affinity of the apostolical teaching and the most holy "faith delivered unto us," which the unlearned receive, and those of slender knowledge have taught, not "giving heed to endless genealogies," but studying rather [to observe] a straightforward course of life; lest, having been deprived of the Divine Spirit, they fail to attain to the kingdom of heaven.
Fragments from the Lost Writings of Irenaeus
Everywhere we notice that the various facets of the soul are designated by outward things. Thus when our Lord is described as the true bread and his flesh as the true food, we must understand this as meaning that the pleasure of right reason is like the taste of bread. Just as it is impossible for someone to know what honey is like simply by being told about it, because he must taste it in order to find out, so too the goodness of the heavenly bread is not properly communicated by teaching alone. We must taste the goodness of the Lord by our own experience.
Catena
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.
Commentary on 1 Peter
If you have tasted, that the Lord is sweet. In this way (he says), having forgiven and amended the malice and impurity of your heart, desire the vital nourishment of Christ, if you understand how great the multitude of divine sweetness is. For he who tastes nothing of the heavenly sweetness in his soul, it is not surprising if he does not avoid being defiled by earthly enticements. However, the Psalmist rightly advises to taste how sweet the Lord is, because there are some who perceive about God, not what is sweet inwardly, but what resounds outwardly. And though they understand certain secrets by perceiving them, they cannot experience their sweetness. And though they know how things are, they are ignorant, as I said, of how they taste. And since in that same Psalm from which this verse is taken, it is premised: Come to him and be enlightened (Psalm XXXIII), blessed Peter rightly added, saying:
Commentary on the Catholic Epistles
"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.
Commentary on 1 Peter
This feeling for expressing a fresh solidity by the image of eating is really a very old one. So far from being a paradox of perversity, it is one of the oldest commonplaces of religion. If any one wandering about wants to have a good trick or test for separating the wrong idealism from the right, I will give him one on the spot. It is a mark of false religion that it is always trying to express concrete facts as abstract; it calls sex affinity; it calls wine alcohol; it calls brute starvation the economic problem. The test of true religion is that its energy drives exactly the other way; it is always trying to make men feel truths as facts; always trying to make abstract things as plain and solid as concrete things; always trying to make men, not merely admit the truth, but see, smell, handle, hear, and devour the truth. All great spiritual scriptures are full of the invitation not to test, but to taste; not to examine, but to eat. Their phrases are full of living water and heavenly bread, mysterious manna and dreadful wine. Worldliness, and the polite society of the world, has despised this instinct of eating; but religion has never despised it.
Alarms and Discursions, The Appetite of Earth
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,
πρὸς ὃν προσερχόμενοι, λίθον ζῶντα, ὑπὸ ἀνθρώπων μὲν ἀποδεδοκιμασμένον, παρὰ δὲ Θεῷ ἐκλεκτόν, ἔντιμον,
Къ немꙋ́же приходѧ́ще, ка́мени жи́вꙋ, ѿ человѣ̑къ ᲂу҆́бѡ ᲂу҆ничиже́нꙋ, ѿ бг҃а же и҆збра́нꙋ, чтⷭ҇нꙋ,
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.
Hermas, Vision 3
For "the Lord of Sabaoth hath taken away, among the Jews from Jerusalem," among the other things named, "the wise architect" too, who builds the church, God's temple, and the holy city, and the house of the Lord.
An Answer to the Jews
And we saw Him, and He had not attractiveness or grace; but His mien was unhonoured, deficient in comparison of the sons of men," "a man set in the plague, and knowing how to bear infirmity: "to wit as having been set by the Father "for a stone of offence," and "made a little lower" by Him "than angels," He pronounces Himself "a worm, and not a man, an ignominy of man, and the refuse of the People.
An Answer to the Jews
Those who have accepted the gospel and who have been born again of incorruptible seed are an elect and approved race. At the same time they have been made living stones, built on top of the living Stone, who is chosen and honored, the foundation of the apostles and the prophets, in order to build a spiritual house for God toward whom they are being led and to whom spiritual sacrifices are offered.
Commentary on 1 Peter
4–5Therefore, 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?
Commentary on 1 Peter
This refers to the scribes and the Pharisees and the whole body of the Sanhedrin, about whom it was said: “The stone which the builders rejected has become the chief cornerstone.”
Catena
To whom coming, a living stone, etc. And he takes this testimony about the stone from the psalm, where it is written: The stone which the builders rejected, this became the head of the corner (Psalm 117). Lest anyone should think in the Jewish sense that it was sung by the prophet about a material stone, which in the construction of any earthly house would be set against human disposition by divine judgment, he thoughtfully added living: To whom coming, he says, a living stone, to signify that it was said about Christ. He was rightly called a stone, who coming in the flesh, deigned to insert himself for the edification of the holy Church, by which this might be confirmed. However, living, who could say: I am the way, the truth, and the life (John 14). Who was rejected by men, when they said: We have no king but Caesar (John 19). But chosen by God, when he himself said: But I am appointed king by him (Psalm 2), and so forth. And honored, when after the death on the cross, God exalted him and gave him a name which is above every name (Philippians 2), and so forth.
Commentary on the Catholic Epistles
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.
Commentary on 1 Peter
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.
καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικός, ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους τῷ Θεῷ διὰ Ἰησοῦ Χριστοῦ·
и҆ са́ми ꙗ҆́кѡ ка́менїе жи́во зижди́тесѧ во хра́мъ дх҃о́венъ, ст҃и́тельство ст҃о, возноси́ти жє́ртвы дх҃ѡ́вны, бл҃гопрїѧ̑тны бг҃ови і҆и҃съ хрⷭ҇то́мъ.
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.
The Didache, Chapter 14
Nevertheless, I have heard of some who have passed on from this to you, having false doctrine, whom ye did not suffer to sow among you, but stopped your ears, that ye might not receive those things which were sown by them, as being stones of the temple of the Father, prepared for the building of God the Father, and drawn up on high by the instrument of Jesus Christ, which is the cross, making use of the Holy Spirit as a rope, while your faith was the means by which you ascended, and your love the way which led up to God.
Epistle of Ignatius to the Ephesians
For David had been appointed a priest by God, although Saul persecuted him. For all the righteous possess the sacerdotal rank.
Against Heresies Book 4
Besides, Peter says, "Ye also, as living stones, are built up a spiritual house;" meaning the place of the angelic abode, guarded in heaven. "For you," he says, "who are kept by the power of God, by faith and contemplation, to receive the end of your faith, the salvation of your souls."
Hence it appears that the soul is not naturally immortal; but is made immortal by the grace of God, through faith and righteousness, and by knowledge.
From the Latin Translation of Cassiodorus
Solomon the son of David, in the books styled "The Reigns of the Kings," comprehending not only that the structure of the true temple was celestial and spiritual, but had also a reference to the flesh, which He who was both the son and Lord of David was to build up, both for His own presence, where, as a living image, He resolved to make His shrine, and for the church that was to rise up through the union of faith, says expressly, "Will God in very deed dwell with men on the earth?"
He dwells on the earth clothed in flesh, and His abode with men is effected by the conjunction and harmony which obtains among the righteous, and which build and rear a new temple. For the righteous are the earth, being still encompassed with the earth; and earth, too, in comparison with the greatness of the Lord. Thus also the blessed Peter hesitates not to say, "Ye also, as living stones, are built up, a spiritual house, a holy temple, to offer up spiritual sacrifices, acceptable to God by Jesus Christ."
And with reference to the body, which by circumscription He consecrated as a hallowed place for Himself upon earth, He said, "Destroy this temple, and in three days I will raise it up again. The Jews therefore said, In forty-six years was this temple built, and wilt thou raise it up in three days? But He spake of the temple of His body."
Fragments Not Given in the Oxford Edition
For this is the spiritual victim which has abolished the pristine sacrifices.
On Prayer
Even though a man may have departed out of this life insufficiently instructed but with a record of acceptable works, he can be instructed in that Jerusalem, the city of the saints, that is, he can be taught and informed and fashioned into a “living stone,” a stone precious and elect, because he has borne with courage and endurance the trials of life and the struggle for piety.
On First Principles 2.11.3
We learn from Peter that the church is a body and a house of God built from living stones.
Commentary on John 10.266
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. The third step is to know His Servant and Messenger, whom He sent as His ambassador to the earth, by whose teaching being freed from the error in which we were held entangled, and formed to the worship of the true God, we might learn righteousness. From all of these steps, as I have said, there is a rapid and easy gliding to a downfall, unless the feet are firmly planted with unshaken stedfastness.
We see those shaken off from the first step, who, though they understand things which are false, do not, however, discover that which is true; and though they despised earthly and frail images, do not betake themselves to the worship of God, of whom they are ignorant. But viewing with admiration the elements of the universe, they worship the heaven, the earth, the sea, the sun, the moon, and the other heavenly bodies.
But we say that those fall from the second step, who, though they understand that there is but one Supreme God, nevertheless, ensnared by the philosophers, and captivated by false arguments, entertain opinions concerning that excellent majesty far removed from the truth; who either deny that God has any figure, or think that He is moved by no affection, because every affection is a sign of weakness, which has no existence in God. But they are precipitated from the third step, who, though they know the Ambassador of God, who is also the Builder of the divine and immortal temple, either do not receive Him, or receive Him otherwise than faith demands.
A Treatise on the Anger of God, Chapter II
The Lord will repay his faithful followers who are so lovingly, so cheerfully, so devotedly carrying out these works, to the effect that he includes them in the construction of his own building, into which they hasten to fit as living stones, fashioned by faith, made solidly firm by hope, cemented together by charity.
Sermons 337
You have been built on a good foundation, that of the apostles, prophets and patriarchs.
Introductory Commentary on 1 Peter
This is how Peter describes the way in which those who have been accepted by God are integrated into the church. It is by sharing a common origin, and by being in harmony with one another, by thinking and by saying the same things, by having the same mind and the same thoughts, that we are built into one house for the Lord.
Catena
The temple which Christ built is the universal church, which he gathers into the one structure of his faith and love from all the believers throughout the world, as it were from living stones.
Homilies on the Gospels 2.24
And you, as living stones, etc. He says they are being built upon because without our Lord Jesus Christ, specifically the living stone, no spiritual edifice can stand. For no one can lay another foundation except for Him (1 Cor. 3), by whose participation the faithful are made living stones, who through disbelief had been dead stones, meaning hard and insensible, to whom it is rightly said: I will take the stone heart from you and give you a heart of flesh (Ezek. 36). But as living stones, they are fit for the spiritual edifice, who, through the discretion of a learned teacher with superfluous actions and thoughts cut away, are squared like with the blow of an axe. And as the layers of stones in a wall are carried by one another, so too are the faithful each borne by the preceding just ones in the Church, and they themselves bear the following just ones through doctrine and tolerance until the last just one. He who, being borne by the previous ones, will not have one whom he should bear himself among the following. But He who carries the whole edifice and is not carried by anyone, is the Lord Christ, whence He is also called a precious stone founded on the foundation by the prophet. Likewise, He calls the chosen living stones, to insinuate the effort of their good intention or action, by which, with the grace of God preventing and accompanying, they must always be exercised. For dead, that is, material stones, when they are prepared or placed in the building, can neither assist in the labor of the worker nor can they, except by falling, do anything of themselves, but wherever and however the builder places them, they endure insensibly there or fall away. But the blessed Peter does not want us to imitate the hardness and insensibility of such stones, but to be built upon the foundation of Christ as living stones, so that, with grace aiding us, we may cooperate by living soberly, justly, and piously, according to the example of him who said: And his grace which was bestowed upon me was not in vain, but I labored more abundantly than they all (1 Cor. 15). For he was a living stone in the edification of the holy Church who, lest he should seem to have received the grace of God in vain, strove to labor diligently. And lest he should seem to have attributed any part of this labor to himself, he vigilantly added: Yet not I, but the grace of God which was with me (ibid.). Therefore, anyone who is built into His house by Christ, as a living stone, who, by the gift and help of the same, diligently strives to persevere in good works. But whoever, having been incorporated into the holy Church by the grace of regeneration, does not strive to do anything more for his salvation, is, like a dead stone, utterly unworthy of celestial edification, and thus is to be rejected in divine judgment, and another who is worthy is to be placed in his stead, according to the command of Leviticus, where the stones of a leprous house are inspected by the priest and, if found incapable of purification, are to be counted among the unclean and are ordered to be removed from the order of clean stones. Be built into, he says, spiritual houses. He says those houses must be made into spiritual ones since there is one house of Christ made from all the elect angels and men, just as when there is one Catholic Church spread throughout the world, it is frequently called churches in the plural because of the various congregations of the faithful, distinct by various tribes, languages, and peoples. Hence, he says: I, Jesus, have sent my angel to testify to you in the churches. Nor should it be overlooked that some codices have in the singular, Be built into, spiritual house; others: Be built up into a spiritual house. In which, indeed, the unity of the entire holy Church is more openly commended. But when he had said: Be built into spiritual houses, or spiritual house, he added:
Commentary on the Catholic Epistles
Holy priesthood. By this most clearly, he exhorts us to be built up as a holy priesthood, being ourselves upon the foundation of Christ. Therefore, he calls the entire Church a holy priesthood, which only the house of Aaron had the name and office of under the law. For indeed, since we are all members of the high priest, we are all anointed with the oil of gladness, and what he added applies to all:
Commentary on the Catholic Epistles
To offer spiritual sacrifices, acceptable to God through Jesus Christ. He calls our works, alms, and prayers spiritual sacrifices, distinguishing them from the carnal sacrifices of the law. However, what he says in conclusion, through Jesus Christ, pertains to all that he stated previously, because through his grace we are built up in him by wise architects, that is, ministers of the New Testament, and we are made spiritual houses by his Spirit, protected against the rains, winds, and lightning of temptations. And to participate in the holy priesthood and to do something good and acceptable to God, we can only do so through him. For as the branches cannot bear fruit by themselves, unless they remain in the vine; so neither can you (he says) unless you remain in me.
Commentary on the Catholic Epistles
5–6Draw 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. Having attained unity of mind among yourselves, and having built yourselves into a spiritual house, and having acquired a holy priesthood, offer spiritual sacrifices. And do not think that you can offer unblemished sacrifices to God when you do not preserve among yourselves the bond of love. "Lift up holy hands," it is said, "without wrath and doubting" (1 Tim. 2:8); how then shall one who desires to be united with God through prayer achieve this, when he himself tears himself away from his brother through wrath and evil doubts?
Commentary on 1 Peter
St. Peter speaks of the whole Church as a building on which God is at work, and of the individual members as stones. The limitation of such an analogy is, of course, that in the symbol the patient is not sentient, and that certain questions of justice and mercy which arise when the "stones" are really "living" therefore remain unrepresented. But it is an important analogy so far as it goes. We are, not metaphorically but in very truth, a Divine work of art, something that God is making, and therefore something with which He will not be satisfied until it has a certain character.
The Problem of Pain, Ch. 3
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.
διότι περιέχει ἐν τῇ γραφῇ· ἰδοὺ τίθημι ἐν Σιὼν λίθον ἀκρογωνιαῖον, ἐκλεκτόν, ἔντιμον, καὶ ὁ πιστεύων ἐπ’ αὐτῷ οὐ μὴ καταισχυνθῇ.
Занѐ пи́сано є҆́сть въ писа́нїи: сѐ полага́ю въ сїѡ́нѣ ка́мень краеꙋго́ленъ, и҆збра́нъ, чтⷭ҇енъ: и҆ вѣ́рꙋѧй во́нь не постыди́тсѧ.
Thou art He who, for our salvation, was made the head stone of the corner, precious and honourable, declared before to Sion.
Oration Concerning Simeon and Anna
Without the cornerstone which is Christ, I do not see how men can be built into a house of God, to contain God dwelling in them, without being born again, which cannot happen before they are born the first time.
Letters 187.31
Peter calls our Lord Jesus Christ a chosen and precious stone, fashioned by the glory and splendor of divinity. He calls it the cornerstone, because through one faith it binds together in unity the two peoples, Israel and the Gentiles.
Catena
Everything in this prophecy is written about Christ. There are many living stones in God’s temple, but here we are contemplating only the One.
Introductory Commentary on 1 Peter
For this reason, Scripture says: Behold, I lay in Zion a stone, etc. He cites this testimony from Isaiah to confirm what he had previously stated: To whom coming as to a living stone, establishing and affirming that the Lord Savior is called a stone by the prophets because of his firmness. And he added:
Commentary on the Catholic Epistles
And everyone who believes in him will not be put to shame. Because of this, he states what he said: And you, as living stones, are being built up. It fittingly agrees with the apostle's words: coming to a living stone or believing in him, you will not be put to shame; and with the verse from the psalm, where it is said: Draw near to him and be enlightened (Psalm 34), immediately followed by, And your faces shall not be ashamed (Ibid.). Similar to what John says: And now, little children, abide in him, so that when he appears we may have confidence and not be ashamed before him at his coming (1 John 2).
Commentary on the Catholic Epistles
This is made the cornerstone. Because just as a cornerstone joins two walls, the Lord united the Jewish people and the Gentiles in one society of faith. And immediately he adds about the unbelievers:
Commentary on the Catholic Epistles
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,
ὑμῖν οὖν ἡ τιμὴ τοῖς πιστεύουσιν, ἀπειθοῦσι δὲ λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας καὶ λίθος προσκόμματος καὶ πέτρα σκανδάλου.
Ва́мъ ᲂу҆̀бо че́сть вѣ́рꙋющымъ, а҆ проти́вѧщымсѧ ка́мень, є҆гѡ́же небрего́ша зи́ждꙋщїи, се́й бы́сть во главꙋ̀ ᲂу҆́гла, и҆ ка́мень претыка́нїѧ и҆ ка́мень собла́зна:
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 stone of stumbling and a rock of offense, considered worthless by the builders who have rejected him. These builders are the scribes and the Pharisees.
Catena
These words refer to Christ, who himself prophesied in the Gospels, saying: “Have you not read, ‘The stone which the builders rejected, the same has become the head of the corner?’ ”
Catena
Those of you who believe in Christ are more than just stones—you are sons of God!
Introductory Commentary on 1 Peter
7–8To 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 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.
Commentary on 1 Peter
Therefore, to you who believe belongs honor. Certainly this honor, that you may not be put to shame by him at his coming, but as he said: If anyone serves me, my Father will honor him (John 12).
Commentary on the Catholic Epistles
However, for those who do not believe, the stone which the builders rejected. So that as they rejected him while building their deeds, refusing to place him in the foundation of their hearts, they themselves may be rejected by him at his coming, when he will refuse to accept as part of his heavenly house those who rejected him. And this distinction of honor for the believers and the rejection of the unbelievers extends thus far. Hence, speaking again of the believers, he says:
Commentary on the Catholic Epistles
7–8To 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. The full thought is as follows: behold, I lay in Zion a cornerstone, precious and chosen; and he who believes in Him shall not be put to shame; for you who believe, He is precious, but for the unbelievers, a stone of stumbling. They stumble at the word of the Gospel.
Commentary on 1 Peter
7–8By this it is not said that they were appointed to this by God. For from Him Who "desires all people to be saved" (1 Tim. 2:4), there can in no way be a cause of perdition. But since they themselves made themselves vessels of wrath, adding to this also disobedience, they were left in the very condition they prepared for themselves. For if man, as a rational being, was created free, and freedom cannot be compelled, then it would be unjust to blame the One Who renders to man precisely the honor that he himself prepared for himself by his own deeds. Christ is called the cornerstone because He unites both walls that compose the spiritual house, that is, the Gentiles and the Jews, embracing them in His arms and binding them into one harmony, abolishing the useless sacrifices of the one, and transforming the demonic superstition of the other into piety.
Commentary on 1 Peter
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.
οἳ προσκόπτουσι τῷ λόγῳ ἀπειθοῦντες, εἰς ὃ καὶ ἐτέθησαν.
ѡ҆ не́мже и҆ претыка́ютсѧ сло́вꙋ противлѧ́ющїисѧ, на не́же и҆ положе́ни бы́ша.
Was it because Christ was both a rock and a stone? For we read of His being placed "for a stone of stumbling and for a rock of offence." I omit the rest of the passage.
Against Marcion Book 4
The position in which they find themselves is one which they have chosen, for it starts with their unbelief. For just as the world, which has been placed under evil, is not evil by nature but has attained this position by its own desire, so also those who are being talked about here have been so placed because of their own unwillingness to believe, for they are cousins of those who have been handed over to the wickednesses of their desires. For God was very patient with those who despised his goodness and mercy, but in the end he left them to follow their own will.
Commentary on 1 Peter
They stumble because of their wicked mind and because they were chosen for damnation. For it is that which has brought them to this position.
Catena
And a stone of stumbling, and a rock of offense. Hence Paul also says: But we preach Christ crucified, to the Jews indeed a stumbling block, and to the Gentiles foolishness (1 Cor. 1).
Commentary on the Catholic Epistles
To those who stumble at the word, etc., They stumble at the word itself because it happens that they hear the word of God. They stumble in thought when they refuse to believe what they hear. Highlighting their foolishness, he added: And they do not believe in what they were destined for. Because they were destined for this, that is, by nature men are made to believe in God and to obey his will. Solomon testifies to this when he says: Fear God, and keep his commandments, for this is the whole duty of man (Eccles. 12). That is, every man is by nature made for this, to fear God and obey his commandments. Some manuscripts have: In which they were placed, which is understood according to what Paul says about God: For in him we live and move and have our being (Acts 17).
Commentary on the Catholic Epistles
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;
ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς·
Вы́ же ро́дъ и҆збра́нъ, ца́рское свѧще́нїе, ꙗ҆зы́къ ст҃ъ, лю́дїе ѡ҆бновле́нїѧ, ꙗ҆́кѡ да добродѣ́тєли возвѣститѐ и҆з̾ тьмы̀ ва́съ призва́вшагѡ въ чꙋ́дный сво́й свѣ́тъ:
Blessed, then, are ye who are God-bearers, spirit-bearers, temple-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, being "a royal priesthood, a holy nation, a peculiar people," on whose account I rejoice exceedingly, and have had the privilege, by this Epistle, of conversing with "the saints which are at Ephesus, the faithful in Christ Jesus." I rejoice, therefore, over you, that ye do not give heed to vanity, and love nothing according to the flesh, but according to God.
Epistle of Ignatius to the Ephesians
And we are just as if drawn out from the fire, when purified from our former sins, and [rescued] from the affliction and the fiery trial by which the devil and all his coadjutors try us; out of which Jesus the Son of God has promised again to deliver us, and invest us with prepared garments, if we do His commandments; and has undertaken to provide an eternal kingdom [for us]. For just as that Jesus (Joshua), called by the prophet a priest, evidently had on filthy garments because he is said to have taken a harlot for a wife, and is called a brand plucked out of the fire, because he had received remission of sins when the devil that resisted him was rebuked; even so we, who through the name of Jesus have believed as one man in God the Maker of all, have been stripped, through the name of His first-begotten Son, of the filthy garments, i.e., of our sins; and being vehemently inflamed by the word of His calling, we are the true high priestly race of God, as even God Himself bears witness, saying that in every place among the Gentiles sacrifices are presented to Him well-pleasing and pure. Now God receives sacrifices from no one, except through His priests.
Dialogue with Trypho, Chapter CXVI
"But you are a chosen generation, a royal priesthood." [1 Peter 2:9] That we are a chosen race by the election of God is abundantly clear. He says royal, because we are called to sovereignty and belong to Christ; and priesthood on account of the oblation which is made by prayers and instructions, by which are gained the souls which are offered to God.
From the Latin Translation of Cassiodorus
Because you are a priestly race you are able to approach the sanctuary of God.
Sermons on Leviticus 9.9
If you want to exercise the priesthood of your soul, do not let the fire depart from your altar.
Sermons on Leviticus 4.6
"And He made us a kingdom and priests unto God and His Father." That is to say, a Church of all believers; as also the Apostle Peter says: "A holy nation, a royal priesthood."
Commentary on the Apocalypse of the Blessed John
Hail, thou people of the Lord, thou chosen generation, thou royal priesthood, thou holy nation, thou peculiar people-show forth His praises who hath called you out of darkness into His marvellous light; and for His mercies glorify Him.
Oration Concerning Simeon and Anna
Hear this, you of the laity also, the elect Church of God. For the people were formerly called "the people of God," [Exodus 19:5-6] and "an holy nation." [Hebrews 12:23] You, therefore, are the holy and sacred "Church of God, enrolled in heaven, a royal priesthood, an holy nation, a peculiar people," [1 Peter 2:9] a bride adorned for the Lord God, a great Church, a faithful Church.
(Book 2), Section 4, XXV
Under the old dispensation, the priesthood and the kingship were two different things. No one could be both a king and a priest. But afterwards came the gospel, which united these two offices in Christ. From this it follows that the people whom he has chosen will be both royal and priestly at the same time. Some people wonder how it is possible, seeing that we are called from all the nations on earth, for us to be regarded as one holy people. The answer to this is that although we are from many different nations, the fact that we have all repented of our sins and accepted a common will and a common mind gives those who have repented one doctrine and one faith. When there is a soul and heart common to all believers, then they are called one people.
Commentary on 1 Peter
For all who see you will "acknowledge that you are the seed which the Lord has blessed;" [Isaiah 61:9] in very deed a seed honourable and holy, and "a priestly kingdom, a holy people, the people of the inheritance," [1 Peter 2:9] the heirs of the promises of God; of things which do not decay, nor wither; of "that which eye has not seen, and ear has not heard, and which has not come up into the heart of man; of that which God has prepared for those who love Him and keep His commandments." [1 Corinthians 2:9]
Two Epistles on Virginity
In ancient times only one high priest was anointed, but now all Christians are anointed.
Sermons 198A
All who have been born again in Christ are made kings by the sign of the cross and consecrated priests by the anointing of the Holy Spirit.
Sermons 4
As believers in Christ we have received exactly the same things as he already has. Since he is of the royal tribe and became a high priest, so too have we been enriched by these gifts. Having them, we have become a holy nation and a people for safekeeping, that is, for being kept apart from the world; for we have entered into his rest.
Catena
9–10But 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. "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.
Commentary on 1 Peter
Hence also it is said through Moses that whoever is burdened with a hump should by no means be advanced to the priesthood. And all of us who have been redeemed by the blood of Christ are made members of that same high priest. Whence also it is said to us through Peter: "But you are a chosen race, a royal priesthood." But he who bears a hump always gazes at the lowest things. Therefore he is driven from the priesthood, because whoever is intent only on earthly things is himself a witness to himself that he is not a member of the high priest.
Forty Gospel Homilies, Homily 31
We are royal from the fact that Christ is a king, and we are a priesthood from the fact that he is a priest. Furthermore, we are also a holy people, so called by the one who is called holy in himself.
Catena
But you are a chosen race, a royal priesthood, etc. This testimony of praise was once given to the ancient people of God through Moses, which the apostle Peter now rightly gives to the Gentiles because they have believed in Christ, who as the cornerstone has united the Gentiles in that salvation which Israel had in him. He calls them a chosen race because of their faith, to distinguish them from those who, by rejecting the living stone, have themselves become reprobates. And a royal priesthood, because they are united to His body, who is the supreme king and true priest, granting His kingdom to His followers as a king, and as a pontiff cleansing their sins by the sacrifice of His own blood. He names them a royal priesthood, so that they may remember both to hope for an eternal kingdom and to always offer sacrifices of spotless conduct to God. They are also called a holy nation and a people for his possession, in accordance with what the apostle Paul, expounding the sentiment of the prophet, says: But my just one shall live by faith; and if he draws back, my soul shall have no pleasure in him; but we are not of those who draw back unto perdition, but of those who believe to the saving of the soul (Hebrews 10). And in the Acts of the Apostles: The Holy Spirit has made you overseers to shepherd the church of God, which he obtained with his own blood (Acts 20). Therefore, we have been made a people for his possession by the blood of our Redeemer, which was formerly the people of Israel redeemed by the blood of the lamb from Egypt. Hence also, in the following verse, reminding mystically of the old history, he teaches the new people of God to fulfill it spiritually, saying:
Commentary on the Catholic Epistles
That you may declare His virtues, etc. For just as those who were freed from Egyptian bondage through Moses sang a triumphal song to the Lord after the crossing of the Red Sea and the drowning of Pharaoh's army, so it is also proper for us, after receiving in baptism the remission of sins, to repay worthy thanks for heavenly benefits. For the Egyptians, who afflicted the people of God, and who are also interpreted as darkness or tribulations, aptly signify our sins, which are erased in baptism. The liberation of the children of Israel and their leading to the promised homeland aligns with the mystery of our redemption, through which we strive towards the light of the heavenly dwelling place, illuminated and guided by the grace of Christ. The light of this grace was also shown by the pillar of cloud and fire, which protected them from the darkness of the nights throughout their entire journey and led them on an indescribable path to the promised homeland's seats.
Commentary on the Catholic Epistles
9–10Having disapproved of the bad conduct of the unbelievers, having said that they themselves became guilty of their unbelief, the apostle now turns to the commendation of those who acted rightly and says: you who have acted rightly are a chosen generation, a royal priesthood. He speaks as if to say: those, by their hardness and stubbornness, stumbled over the cornerstone and did not enter together with it into the composition of the building; but you, through your obedience, have become part of the royal priesthood, as a chosen generation, as a holy nation. However, lest he weaken them with excessive praise and lest they think that they became a holy nation by inheritance, that they were deemed worthy of such honor because they descend from Abraham and never stumbled, the apostle, in order to restrain them from such a thought, adds and says: do not think much of lineage; you were chosen into the royal priesthood not on account of Abraham, for those who descended from him had a priesthood separate from the kingdom; you are a holy nation and a chosen generation and are appointed to the royal priesthood not on account of Abraham, but on account of Christ, Who is called both "a priest after the order of Melchizedek" (Ps. 110:4) and "a King meek, righteous, and saving" (Zech. 9:9). Therefore, from Him Who possessed both the one and the other (both the priesthood and the kingdom), you, having been reborn through holy baptism, are rightly called both a chosen generation and a royal priesthood. This you have by the mercy of Him Who called you out of darkness into His marvelous light; therefore, by the works of light, proclaim His excellences to the rest of mankind as well. This, he says, you have by His love for mankind. Therefore it is fitting to apply to you the words: "who once were not a people but are now the people of God; who once had not obtained mercy but now have obtained mercy" (cf. Hos. 2:23). Lest this speech seem harsh, he brings the words of reproach from the prophet Hosea. Therefore, proclaim His excellences by your virtue. And how are they to proclaim them? The Lord Himself teaches this when He says: "so let your light shine before men, that they may see your good works and glorify your Father who is in heaven" (Matt. 5:16). "A people for God's own possession" (εἰς περιποίησιν), that is, a people taken as a possession, or as an inheritance. For all creation belongs to God, but God's own possession consists only of those who have been deemed worthy of this on account of their virtue.
Commentary on 1 Peter
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.
οἵ ποτε οὐ λαός, νῦν δὲ λαὸς Θεοῦ, οἱ οὐκ ἠλεημένοι, νῦν δὲ ἐλεηθέντες.
и҆̀же и҆ногда̀ не лю́дїе, нн҃ѣ же лю́дїе бж҃їи: и҆̀же не поми́ловани, нн҃ѣ же поми́ловани бы́сте.
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? For Israel-who had been known to God, and who had by Him been "upraised" in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions, or fed on this world's meats, but fed on "angel's loaves" -the manna-and sufficiently bound to God by His benefits-forgot his Lord and God, saying to Aaron: "Make us gods, to go before us: for that Moses, who ejected us from the land of Egypt, hath quite forsaken us; and what hath befallen him we know not." And accordingly we, who "were not the people of God" in days bygone, have been made His people, by accepting the new law above mentioned, and the new circumcision before foretold.
An Answer to the Jews
O people of God, chosen to expound the virtues of the Lord: take up the circumcision worthy of the Word of God in your ears, on your lips, in your heart and in the foreskin of your flesh, as well as in every part of you.
Sermons on Genesis 3.5
And hence they sing the Lord's song in a strange land, explaining the law by distorting and degrading it, expecting a sensual kingdom, and setting their hopes on this alien world, which the Word says will pass away,
Discourse III. Thaleia
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. You cannot say of spiritual beings that there was once a time when they were not a people and when they lacked mercy, nor can you say of earthly beings that they have been turned into a people or received mercy. Therefore I believe that that is the wrong interpretation of this verse.
Commentary on 1 Peter
When people from different races and nations are called to abandon all their differences and to take on one mind, drawing near to him by one faith and one teaching, by which the soul and the heart become one, they are one holy people.
Catena
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 for (Ephes. II). He takes them from the prophet Hosea, who, foretelling the vocation of the Gentiles, says: "I will call those who were not My people, My people, and her who had not received mercy, one who has received mercy. And it shall be, in the place where it was said to them, 'You are not My people,' there they will be called children of the living God" (Hosea I, II).
Commentary on the Catholic Epistles
Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;
Ἀγαπητοί, παρακαλῶ ὡς παροίκους καὶ παρεπιδήμους, ἀπέχεσθε τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται κατὰ τῆς ψυχῆς,
Возлю́бленнїи, молю̀ ꙗ҆́кѡ прише́льцєвъ и҆ стра́нникѡвъ, ѡ҆греба́тисѧ ѿ плотски́хъ похоте́й, ꙗ҆̀же вою́ютъ на дꙋ́шꙋ,
Abstain thou from fleshly and worldly lusts.
The Didache, Chapter 1
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.
Epistle to the Philippians 5
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."
The Stromata Book 3
...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.
Epistle 6
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.
Commentary on 1 Peter
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.
Sermons 400.2
Evil desires are called “carnal” because they operate through the flesh, but in reality they are spiritual, because they come from the soul.
Introductory Commentary on 1 Peter
11–12Beloved, 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.
Commentary on 1 Peter
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.
Catena
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.
Commentary on the Catholic Epistles
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.
Commentary on 1 Peter
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.
Tremendous Trifles, The Ballade of a Strange Town (1909)
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.
τὴν ἀναστροφὴν ὑμῶν ἔχοντες καλὴν ἐν τοῖς ἔθνεσιν, ἵνα ἐν ᾧ καταλαλοῦσιν ὑμῶν ὡς κακοποιῶν, ἐκ τῶν καλῶν ἔργων ἐποπτεύσαντες δοξάσωσι τὸν Θεὸν ἐν ἡμέρᾳ ἐπισκοπῆς.
житїѐ ва́ше и҆мꙋ́ще добро̀ во ꙗ҆зы́цѣхъ, да ѡ҆ не́мже клеве́щꙋтъ ва́съ а҆́ки ѕлодѣ́євъ, ѿ до́брыхъ дѣ́лъ ви́дѣвше, просла́вѧтъ бг҃а въ де́нь посѣще́нїѧ.
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.
Epistle to the Philippians 10
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."
The Instructor Book 3
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."
Two Epistles on Virginity
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.
Introductory Commentary on 1 Peter
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.
Introductory Commentary on 1 Peter
Hyperichius said, ‘He who teaches others by his life and not his speech is truly wise.’
The Desert Fathers, Sayings of the Early Christian Monks
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.
Commentary on the Catholic Epistles
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.
Commentary on 1 Peter
Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme;
Ὑποτάγητε οὖν πάσῃ ἀνθρωπίνῃ κτίσει διὰ τὸν Κύριον, εἴτε βασιλεῖ, ὡς ὑπερέχοντι,
Повини́тесѧ ᲂу҆̀бо всѧ́комꙋ человѣ́чꙋ созда́нїю {нача́льствꙋ} гдⷭ҇а ра́ди: а҆́ще царю̀, ꙗ҆́кѡ преѡблада́ющꙋ:
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.
Apology 1.31
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.
On 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.
Scorpiace
13–14Be 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.
(Book 4), Section 2, XIII
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.
Commentary on 1 Peter
13–15Therefore, 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.
Commentary on 1 Peter
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.
Catena
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:
Commentary on the Catholic Epistles
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.
Commentary on the Catholic Epistles
13–15He 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.
Commentary on 1 Peter
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.
εἴτε ἡγεμόσιν, ὡς δι’ αὐτοῦ πεμπομένοις εἰς ἐκδίκησιν μὲν κακοποιῶν, ἔπαινον δὲ ἀγαθοποιῶν·
а҆́ще ли же кнѧзє́мъ, ꙗ҆́кѡ ѿ негѡ̀ пѡ́сланнымъ, во ѿмще́нїе ᲂу҆́бѡ ѕлодѣ́ємъ, въ похвалꙋ́ же бл҃готво́рцємъ.
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:
Commentary on the Catholic Epistles
For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:
ὅτι οὕτως ἐστὶ τὸ θέλημα τοῦ Θεοῦ, ἀγαθοποιοῦντας φιμοῦν τὴν τῶν ἀφρόνων ἀνθρώπων ἀγνωσίαν·
Ꙗ҆́кѡ та́кѡ є҆́сть во́лѧ бж҃їѧ, благотворѧ́щымъ ѡ҆бꙋздова́ти безꙋ́мныхъ человѣ̑къ невѣ́жство:
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.
Catena
"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.
Commentary on the Catholic Epistles
As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.
ὡς ἐλεύθεροι, καὶ μὴ ὡς ἐπικάλυμμα ἔχοντες τῆς κακίας τὴν ἐλευθερίαν, ἀλλ’ ὡς δοῦλοι Θεοῦ.
ꙗ҆́кѡ свобо́дни, а҆ не ꙗ҆́кѡ прикрове́нїе и҆мꙋ́ще ѕло́бы свобо́дꙋ, но ꙗ҆́кѡ рабѝ бж҃їи.
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.
Against Heresies Book 4
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.
Introductory Commentary on 1 Peter
"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.
Commentary on 1 Peter
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:
Commentary on the Catholic Epistles
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.
Commentary on the Catholic Epistles
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.
Commentary on 1 Peter
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.
Commentary on 1 Peter
Honour all men. Love the brotherhood. Fear God. Honour the king.
πάντας τιμήσατε, τὴν ἀδελφότητα ἀγαπᾶτε, τὸν Θεὸν φοβεῖσθε, τὸν βασιλέα τιμᾶτε.
Всѣ́хъ почита́йте, бра́тство возлюби́те, бг҃а бо́йтесѧ, царѧ̀ чти́те.
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.
Letter to the Corinthians (Clement)
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.
Epistle to the Philippians 10
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;
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?
Against the Heathen Book 7
The fear of God must come first and govern all the rest.
Commentary on 1 Peter
How is it proved that we love the fellowship? Because we do not split unity; because we keep love.
Tractates 2.3.2
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.
Tractates 6.26.1
"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)
Commentary on 1 Peter
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.
Catena
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).
Commentary on 1 Peter
Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.
Οἱ οἰκέται ὑποτασσόμενοι ἐν παντὶ φόβῳ τοῖς δεσπόταις, οὐ μόνον τοῖς ἀγαθοῖς καὶ ἐπιεικέσιν, ἀλλὰ καὶ τοῖς σκολιοῖς.
Рабѝ, повинꙋ́йтесѧ во всѧ́цѣмъ стра́сѣ влады́камъ, не то́кмѡ благи̑мъ и҆ крѡ́ткимъ, но и҆ стропти̑вымъ.
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 Instructor Book 3
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.
(Book 4), Section 2, XII
18–20Servants, 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.
Commentary on 1 Peter
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.
Catena
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."
Commentary on the Catholic Epistles
18–22The 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.
Commentary on 1 Peter
For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.
τοῦτο γὰρ χάρις, εἰ διὰ συνείδησιν Θεοῦ ὑποφέρει τις λύπας, πάσχων ἀδίκως.
Се́ бо є҆́сть ᲂу҆го́дно пред̾ бг҃омъ, а҆́ще со́вѣсти ра́ди бж҃їѧ терпи́тъ кто̀ скѡ́рби, стражда̀ без̾ пра́вды.
You will be approved by God if you suffer unjustly, because you know that that is exactly what he did.
Introductory Commentary on 1 Peter
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.
ποῖον γὰρ κλέος, εἰ ἁμαρτάνοντες καὶ κολαφιζόμενοι ὑπομενεῖτε; ἀλλ’ εἰ ἀγαθοποιοῦντες καὶ πάσχοντες ὑπομενεῖτε, τοῦτο χάρις παρὰ Θεῷ.
Ка́ѧ бо похвала̀, а҆́ще согрѣша́юще мꙋ́чими терпитѐ; Но а҆́ще добро̀ творѧ́ще и҆ стра́ждꙋще терпитѐ, сїѐ ᲂу҆го́дно пред̾ бг҃омъ,
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.
Scorpiace
Peter shows here that those who deserve punishment receive no mercy or grace from God if they perish.
Introductory Commentary on 1 Peter
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:
Commentary on the Catholic Epistles
For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:
εἰς τοῦτο γὰρ ἐκλήθητε, ὅτι καὶ Χριστὸς ἔπαθεν ὑπὲρ ὑμῶν, ὑμῖν ὑπολιμπάνων ὑπογραμμὸν ἵνα ἐπακολουθήσητε τοῖς ἴχνεσιν αὐτοῦ·
на сїе́ бо и҆ зва́ни бы́сте: [Заⷱ 59] занѐ и҆ хрⷭ҇то́съ пострада̀ по на́съ, на́мъ ѡ҆ста́вль ѡ҆́бразъ, да послѣ́дꙋемъ стопа́мъ є҆гѡ̀:
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.
Epistle to the Philippians 8
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."
Treatise 10. On Jealousy and Envy
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.
Commentary on 1 Peter
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.
Sermons 304.2
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.
Sermons 284.6
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.”
Catena
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?
Commentary on the Catholic Epistles
Who did no sin, neither was guile found in his mouth:
ὃς ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ·
и҆́же грѣха̀ не сотворѝ, ни ѡ҆брѣ́тесѧ ле́сть во ᲂу҆стѣ́хъ є҆гѡ̀:
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.
Epistle to the Philippians 8
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.
An Answer to the Jews
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.
Against Julian 5.15.57
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.
Sermons 45.9
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.
On Divine Providence 10.26
22–23"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.
Commentary on 1 Peter
Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:
ὃς λοιδορούμενος οὐκ ἀντελοιδόρει, πάσχων οὐκ ἠπείλει, παρεδίδου δὲ τῷ κρίνοντι δικαίως·
и҆́же ᲂу҆корѧ́емь проти́вꙋ не ᲂу҆корѧ́ше, стражда̀ не преща́ше, предаѧ́ше же сꙋдѧ́щемꙋ првⷣнѡ:
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.
Epistle of Ignatius to the Ephesians
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.
Against Heresies Book 3
"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.
From the Latin Translation of Cassiodorus
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."
The Ecclesiastical Canons of the Same Holy Apostles
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.
Commentary on 1 Peter
23–24Perhaps 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).
Commentary on 1 Peter
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.
ὃς τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον, ἵνα ταῖς ἁμαρτίαις ἀπογενόμενοι τῇ δικαιοσύνῃ ζήσωμεν· οὗ τῷ μώλωπι αὐτοῦ ἰάθητε.
и҆́же грѣхѝ на́шѧ са́мъ вознесѐ на тѣ́лѣ свое́мъ на дре́во, да ѿ грѣ̑хъ и҆збы́вше, пра́вдою поживе́мъ: є҆гѡ́же ꙗ҆́звою и҆сцѣлѣ́сте.
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.
Epistle to the Philippians 8
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.
Fragments from the Lost Writings of Irenaeus
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.
The Stromata Book 2
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?
Catena
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.
On Baptism 1.3
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.
Catena
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?
Catena
"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.
Commentary on 1 Peter
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."
Commentary on the Catholic Epistles
24–25When, by Pilate's order, He was scourged, He endured on His body the wounds from the blows as well.
Commentary on 1 Peter
For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.
ἦτε γὰρ ὡς πρόβατα πλανώμενα, ἀλλ’ ἐπεστράφητε νῦν ἐπὶ τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν.
Бѣ́сте бо ꙗ҆́кѡ ѻ҆́вцы заблꙋ́ждшыѧ (не и҆мꙋ́щѧ па́стырѧ): но возврати́стесѧ нн҃ѣ къ па́стырю и҆ посѣти́телю дꙋ́шъ ва́шихъ.
Error has three causes—darkness, loneliness and ignorance. The Gentile sheep were wandering among idols because of their foolish ignorance, and they found themselves lost in the darkness of sin and in the loneliness of a strange nation. Peter goes on to add that now they have turned to the guardian [bishop] of their souls, because although there are many guardians around who care about the things of the flesh, there are few who can look deep into the soul and take care of it.
Introductory Commentary on 1 Peter
For you were like sheep gone astray. How is it that he calls both sheep and gone astray, when those who lead a life in error are rather called by the name of goats than sheep, unless because the Lord knows who are his, who also endures many living wrongly for a long time, who he nevertheless foresees to be saved in the number of his sheep?
Commentary on the Catholic Epistles
But now you have returned to the shepherd and overseer of your souls. He touches on the evangelical parable, where the pious Shepherd, having left ninety-nine sheep in the desert, came to visit the one that had gone astray. For what was said there, that having found it, he placed it on his shoulders rejoicing, this here the blessed Peter has stated beforehand, saying: Because he himself bore our sins in his body on the wood. Because indeed he wished to redeem us in such a way that the wood on which he would take away our sins, he had to hang upon, bearing it on his shoulders. Therefore, he says, to the shepherd and overseer of your souls. Shepherd, namely, because he grants us the pastures of eternal life, he provides pastures of temporal grace in the present. Truly, overseer of your souls, because the Orient from on high has visited us, to give light to those who sit in darkness and the shadow of death (Luke 1). He visits daily the very light in us that he has granted, so that it does not fail by preserving, but rather grows by aiding. Certain Manuscripts have the very Greek: To the shepherd and bishop of your souls. However, bishop in Latin is said to mean "superintendent." Because indeed the eyes of the Lord are upon the righteous, and his ears are towards their prayers, so that out of all their tribulations he may deliver them. (Psalm 34).
Commentary on the Catholic Epistles
WHEREFORE laying aside all malice, and all guile, and hypocrisies, and envies, all evil speakings,
Ἀποθέμενοι οὖν πᾶσαν κακίαν καὶ πάντα δόλον καὶ ὑποκρίσεις καὶ φθόνους καὶ πάσας καταλαλιάς,
Ѿло́жше ᲂу҆̀бо всѧ́кꙋ ѕло́бꙋ и҆ всѧ́кꙋ ле́сть и҆ лицемѣ́рїе и҆ за́висть и҆ всѧ̑ клевєты̀,