Bede — Commentary on Scripture

1 Peter 2:7

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

1 Peter 2:7

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

1 Peter 2:8

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

1 Peter 2:8

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

1 Peter 2:9

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

1 Peter 2:9

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 pleasur…

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

1 Peter 2:10

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

1 Peter 2:11

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…

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

1 Peter 2:12

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

1 Peter 2:13

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

1 Peter 2:13

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

1 Peter 2:14

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

1 Peter 2:15

"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

1 Peter 2:16

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

1 Peter 2:16

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 b…

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

1 Peter 2:18

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

1 Peter 2:20

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

1 Peter 2:21

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

1 Peter 2:24

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

1 Peter 2:25

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