1 Peter 2 | King James Version

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Posted on: 2023-01-11

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1 Peter 2:1
Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,

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1 Peter 2

Author: Clement Of Alexandria
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1 Peter 2

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1 Peter 2:2
As newborn babes, desire the sincere milk of the word, that ye may grow thereby:

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Author: The Apostolic Constitutions
AD: 375

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1 Peter 2:3
If so be ye have tasted that the Lord [is] gracious.

Verses that belong to this explanation: 3-4

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Author: Irenaeus of Lyons
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AD: 202

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1 Peter 2:4
To whom coming, [as unto] a living stone, disallowed indeed of men, but chosen of God, [and] precious,

Verses that belong to this explanation: 3-4

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Author: Tertullian of Carthage
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AD: 220

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Author: Shepherd of Hermas
AD: 150

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1 Peter 2:5
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.

Since He is the living Stone, we are built on Him as living stones, for as He is living, we live by Him [John 14:19]. He made us spiritual houses and habitations for God’s spirit [Eph 2:18-21]. In this verse, we notice that:
1. It is one house that is not divided against itself and attached by the bond of love beyond the limits of time and place. All the apostles and martyrs are as living stones. St. Mary is praying for us, we who are struggling, as we are living stones too, and we also pray and love the future generations. Hermas (1) saw in one of his visions that the victorious church is like a building. Many stones from the earth were moved and built beside each other and united together that the rows were not noticed and it became like a tower as one stone.

2. Hermas also saw that many stones refused to go into the building. These stones are the ones that depend on their own power and the belief that they can build their foundation on Christ outside the church; thus, they rejected the spirit of the fathers and refused their doctrines and wanted to become independent, hence they became outside the spiritual house.

“Common priesthood”: for we are to offer spiritual sacrifices from “within the heart,” as Tertullian said: “This sacrifice proceeds from the whole heart and is nourished by faith and guards the truth. It is full of innocence, purity, and chastity and is adorned by love. We have to protect it through our good deeds presenting psalms, praises on the altar of God to receive everything from Him (2).” All believers offer these sacrifices, but there are priests who are devoted for the priesthood as mentioned in the epistle of James chapter five, and St. Paul has clarified their conditions in his first epistle to Timothy (3). What are these acceptable spiritual sacrifices to God?

1. Slaying the human will or the ego is the best sacrifice, with which one raises his hand to the cross like a spiritual knife to slay his personal will and his private desires as Abraham raised his knife to slaughter Isaac. As Isaac, the son of blessing and of promise, returned alive, we too should slaughter our will by the cross, so we may have the strong will of Christ, His desires and the mind of Christ. Thus, we sing with the apostle saying: “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me.” I have crucified the “ego,” so Christ may live in me.

2. The sacrifice of humility before God and men: As David, the psalmist said: “For you do not desire a sacrifice, or else I would give it.; You do not delight in burnt offering. . The sacrifices of God are a broken spirit; a broken and a contrite heart, these O God, You will not despise” [Ps 51:16-17].

3. The sacrifice of good deeds: As St. Paul said, “Do not forget to do good and to share, for with such sacrifices God is well pleased” [Heb 13:16]. David the Psalmist said, “Offer the sacrifices of righteousness” [Ps 4:5]. Doing good and righteous deeds involve sacrifice and carrying the cross, and the Lord smells them as acceptable sacrifices, through His cross.

4. The sacrifice of pain and suffering: for the sake of the Lord, as St. Paul said, “Who shall separate us from the love of Christ? Shall tribulation or distress, or persecution or famine... as it is written, ‘For Your sake we are killed all day long; we are accounted as sheep for the slaughter” [Rom 8:35-36].

5. The sacrifice of the flesh: The believer does not look at his body as an enemy, but rather he nourishes and cherishes it [Eph 5:29]. When the Bible or the holy Fathers speak about the enmity of the flesh, they mean the desires of the flesh. St. Augustine wrote a book about controlling the soul that emphasized the importance of the flesh and that refuted what the heretics said, which was that flesh is an enemy (4). Let us then control the flesh through the bonds of love and offer it on the altar. Let us hold on to the cross of the Lord offering the members of the body as a living, holy, and acceptable sacrifice to God [Rom 12:1]. Let us slay the members of the flesh and not present them as instruments of unrighteousness to sin, but present them as instruments of righteousness to God. Hence, all the desires, emotions and feelings of the members of the body are sanctified to become energyhelping the spirit instead of a force fighting the spirit.

6. The sacrifice of thanksgiving: St. Paul commands us saying: “Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name” [Heb 13:15] (5). The sacrifice of thanksgiving is the sacrifice of the angels. The heavenly creatures have no physical bodies to offer as living sacrifices, nor material belongings to offer to charity, nor anyone to annoy them so that they may forgive. They have no contradicting will to their Lord’s, nor do they suffer any physical pains. The only thing they canoffer is their continuous praise and thanksgiving. Therefore, the church trains her children to live a life of praise as in the praises of psalmody, psalms and hymns,so they may be trained to do the work of the angels. St. Anthony the Great, the father of the monks, elaborates on this exercise: “When you go to sleep on your bed, remember God’s blessings, His care for you and thank Him for that. Then when you are filled with these memories, you will rejoice in the spirit offering praises to Him in the highest. When one is not committing evil, the only thing that can satisfy God is the offering of thanksgiving (6).”

Footnote
(1) The Pastor, Book 1 vision 3.
(2) Tert. On Prayer 28.
(3) Refer to the First Epistle of St. Timothy.
(4) Printed under the name of “Chastity”, 1962
(5) Refer to Ps. 56:12, 102:22.
(6) Filokalia p. 23.

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Author: The Didache
AD: 100

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Author: Tertullian of Carthage
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AD: 220

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Author: Lucius Caecilius Firmianus Lactantius
AD: 320

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1 Peter 2

Author: Irenaeus of Lyons
Rank: Bishop
AD: 202

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Author: Ignatius of Antioch
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AD: 108

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Author: Clement Of Rome
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AD: 99

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Author: Clement Of Alexandria
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AD: 215

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1 Peter 2:6
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.

Author: Shenouda III.
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AD: 2012
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The Father has put His Son as chief cornerstone in Zion, that is in the church, whereby the believer becomes a member in the mysterious Body of Christ. Hermas said: “The Lord Jesus is the old Rock and the new Door. When questioned about that, he said that this rock and the door is the Son of God. I asked, ‘How can the rock be old and the door be new?’ He answered, ‘Listen, O you ignorant, the Son of Man is old, for He is the Partner of the Father in the creation, thus He is eternal.’ I asked, ‘Why is the door new, my master?’ He answered, ‘For He was manifest in these last times [1Pet 1:20]; therefore, the door became new, so that whoever is saved through it, enters the kingdom of God.’ He asked, ‘The stones which formed the door were used in building the church, but the ones which did not form the door were thrown outside.’ He continued, ‘Likewise, no one can enter the kingdom of God unless he accepts the name of Christ. If you desire to enter a city surrounded by fence and has only one door, you cannot enter unless you enter through that door. In the same manner, no one can enter the kingdom of God except through believing in His Beloved Son Jesus Christ (1).’” The Lord Christ is the cornerstone who controls all of the building and connects each stone to the other. St. Augustine said (2): “The cornerstone connects two walls; when the wicked Jews rejected the faith, He connected those who believed in Him with those who were previously Gentiles; thus, He joined the two without any prejudice toward the Jews as there thought in their blind fanaticism.” The Lord Christ is also the mysterious cornerstone who joined the wall of the Old Testament with the wall of the New Testament. On Mount Tabor Moses, who received the Law, met with Elijah the prophet and three disciples, uniting the two testaments, declaring that the Lord is the Cornerstone for the Law, the prophecies and the preaching of the Gospel.

Footnote
(1) The Book of the Shepherd, 3 rev.12
(2) Sermons on certain chapters from the New Testament 1:14,15.

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Author: Methodius of Olympus
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AD: 311

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1 Peter 2:7
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,

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1 Peter 2:8
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.

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Author: Tertullian of Carthage
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1 Peter 2:9
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:

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Author: Victorinus of Pettau
AD: 303

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Author: The Didache
AD: 100

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Author: The Apostolic Constitutions
AD: 375

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Author: Methodius of Olympus
Rank: Bishop
AD: 311

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Author: Justin Martyr
AD: 165

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Author: Ignatius of Antioch
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AD: 108

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Author: Clement Of Rome
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AD: 99

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Author: Clement Of Alexandria
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AD: 215

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1 Peter 2:10
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.

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Author: Tertullian of Carthage
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Author: Methodius of Olympus
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1 Peter 2:11
Dearly beloved, I beseech [you] as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;

He calls them “Beloved” to attract them to listen and to apply themselves. This call was very close to the souls of the disciples and apostles for they heard it from the loving Lord Jesus, and during the baptism and the transfiguration, they heard the voice of the Father saying of His Son, “My Beloved Son;” therefore, they became fond of it.

He also calls them pilgrims, that is guests, for he previously commanded them to forsake the lust of the flesh because they are God’s children, and also because of their feeling of being strangers and not being attached to the world. Our fathers the monks used to train the new monks to visit the cemeteries, daily for long hours, to realize the reality of this life.

When St. Theodore the ascetic fell in lust with the beautiful lady Hermoine, St. John Chrysostom wrote to him asking him to return to his first ascetic life, telling him about God’s abundant mercies. In order to overcome the lust of the flesh, He advised him to visit the cemeteries and reflect on the dust, ashes and worms, and in the mean time, to remember the end of evil and the happiness of the righteous (1). Listen, St. Peter did not say abstain from sin, but rather he said to abstain from the root of sin, which is the “carnal lusts.” Father Dorotheos said, “Sins are fulfilling practically the lust of the flesh, that is, one practices what the lust stirs in him (2).” We have to uproot these lusts, even if they were just thoughts.

This inner war between the lust of the flesh and the desires of the spirit exists continually, but it does not have any power over our will, as long as we do not yield to it. Therefore, let us abstain from the lusts of the flesh by not surrendering to them, but using the members of our body as instruments of righteousness. When they see the visible fruits, which are reflections of the inner purity and the victory over the source of the desires of the flesh, we witness of God to them (3). Father Mathetes, from the second century (4), compared the relationship of the soul and the flesh to the relationship of the true Christians and the pagans who constantly attack them (5):
“The soul is spread throughout all the members of the body, like the Christians who are spread throughout all the cities of the world. The soul abides in the body but it is not from it, like the Christians who live in the world but they are not from the world. [John 17:11] & [John 14:16]
The soul is invisible and it protects the visible body, likewise the Christians are visible but their righteousness is invisible.
The body hates the soul and attacks it, not because the soul harms the body but because it prevents him from enjoying the lust of the flesh. Likewise the world hates the Christians, although the Christians do not harm the world, but because they instruct them not to follow the lust of the flesh.
The soul loves the body who hates it; likewise the Christians like those who hate them.
The soul is imprisoned in the body, yet it protects the body; likewise the Christians are in the world as if in a prison yet they are not defiled in it.
The eternal soul dwells a tabernacle susceptible to death, and the Christians dwell as strangers in a temporary dwelling looking for their unperishable dwelling in heavens.
When the soul neglects food and drink, it becomes in a better condition; likewise when the Christians accept persecution, they multiply.”

Footnote
(1) “You will return with greater power” by St. John Chrysostom, p. 22
(2) Filokalia p. 152
(3) “Chastity” by St. Augustine
(4) One of St. Paul’s disciples or his companions.
(5) The Epistle of Diognetus 6.

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Author: The Didache
AD: 100

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Author: The Apostolic Constitutions
AD: 375

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Author: Polycarp of Smyrna
Rank: Bishop
AD: 155

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Author: Cyprian of Carthage
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AD: 258

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Author: Clement Of Alexandria
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AD: 215

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1 Peter 2:12
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.

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Author: Polycarp of Smyrna
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AD: 155

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Author: Clement Of Rome
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AD: 99

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Author: Clement Of Alexandria
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AD: 215

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1 Peter 2:13
Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme;

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Author: The Apostolic Constitutions
AD: 375

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Author: Tertullian of Carthage
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AD: 220

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1 Peter 2:14
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.

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1 Peter 2:15
For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:

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1 Peter 2:16
As free, and not using [your] liberty for a cloke of maliciousness, but as the servants of God.

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Author: Irenaeus of Lyons
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AD: 202

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1 Peter 2:17
Honour all [men]. Love the brotherhood. Fear God. Honour the king.

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Author: Tatian the Assyrian
AD: 180

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Author: Polycarp of Smyrna
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AD: 155

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Author: Clement Of Rome
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AD: 99

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Author: Arnobius of Sicca
AD: 330

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1 Peter 2:18
Servants, [be] subject to [your] masters with all fear; not only to the good and gentle, but also to the froward.

Since the basis for submission is the fear of God, the believer should not question his master’s deeds, but he should respect and obey them, even if they are harsh. St. Peter also means slaves by the word “servants”. The historian Benenos said that one of his friends had 4000 slaves who did not have any legal rights. Because many slaves believed in Christianity, St. Peter had to give them some advise concerning their work asking them to submit without grumbling even if their masters were harsh. Through instructing slaves in this manner, Christianity was able to win many of the masters. Through the good conduct and the sweet aroma of the slaves, they were able to win their masters. The importance of honesty in work was manifested in the letter that Pope Theonas, the Alexandrian, wrote to Lucianus, one of the chief guardians of the emperor’s palace. Here are some of the excerpts from this letter:

“My dear Lucianus, I do not want you to brag that some of the men from the emperor’s palace have attained the knowledge of truth. Moreover, we need to offer gratitude to our Lord who uses us as good vessels for worthy deeds, and He granted you great honor in the eyes of the emperor so that the aroma of Christ may be manifested for the glory of Christ and the salvation of many.
The emperor himself is not a Christian, yet he trusts the Christians for they are the most honest people in their service. Therefore, you have to be very cautious lest you fall in any sinful act nor utter an unfruitful word so that the name of Christ may not be blasphemed.

God does not like you to bribe the emperor for your personal interests.

Beware of any covetous man who is an idolater [Eph 5:4-5]. Let us do everything in meekness and righteousness so that the name of the Lord Jesus Christ may be glorified in everything. Fulfill the duties entrusted to you in the fear of God and in love to your boss, and with great carefulness.

Consider every matter coming from the emperor as if it is coming from God Himself, as long as it does not contradict with God’s commandments; Let us be inflamed with love, fear and joy.

Trample all your vices and lusts of the flesh under your feet.

Abide in patience, courage and be revived with virtues and the hope of Christ.

Endure everything for the sake of your Creator. Endure everything and conquer everything so you may win Christ Himself.

My dear Lucianus, the wise man, endure gently the unwise, maybe they become wise [2Cor 11:19].

Do not harm anyone any time and do not make anyone angry.

If someone tried to harm you, look to the Lord Jesus... Do not let any day pass without reading part from the Holy Bible and meditating in it (1).”

Footnote
(1) A. N. Fathers V. 6 P. 158/161.

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Author: The Apostolic Constitutions
AD: 375

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Author: Clement Of Alexandria
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AD: 215

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1 Peter 2:19
For this [is] thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.

Verses that belong to this explanation: 19-20

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1 Peter 2:20
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.

Verses that belong to this explanation: 19-20

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Author: Tertullian of Carthage
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1 Peter 2:21
For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

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Author: Polycarp of Smyrna
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AD: 155

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Author: Cyprian of Carthage
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AD: 258

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1 Peter 2:22
Who did no sin, neither was guile found in his mouth:

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Author: Tertullian of Carthage
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1 Peter 2:23
Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed [himself] to him that judgeth righteously:

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Tadros Yacoub Malaty

1 Peter 2

Author: The Apostolic Constitutions
AD: 375

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The Apostolic Constitutions

1 Peter 2

Author: Irenaeus of Lyons
Rank: Bishop
AD: 202

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Irenaeus of Lyons

1 Peter 2

Author: Ignatius of Antioch
Rank: Bishop
AD: 108

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Ignatius of Antioch

1 Peter 2

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1 Peter 2:24
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.

St. Peter, as an eyewitness to the sufferings of the Lord Jesus, saw Him as an example for enduring suffering. He heard Him saying: “My soul is exceedingly sorrowful, even unto death.” He entered the garden of Gethsemane to carry the sins of all humanity and to crucify them on the cross. St. Paul talked about the Lord Jesus as an example for enduring death on the cross.
St. Peter reveals the concept of the sufferings of the cross. It does not center around mere courage or the ability to endure but rather love and sacrifice. For He wanted His stripes, that is His wounds, to heal our wounds. He bent His back willingly to carry our sins in His body. “Christ was offered once to bear the sins of many” [Heb 9:28]. “He poured out His soul unto death, and He was numbered with the transgressors, and He bore the sin of many, and made intercession for the transgressors” [Verse 12]. Through the sufferings of His love, He demonstrated to us His extreme caring nature and that He is the Shepherd and Overseer of our souls, who seeks every sick soul, opening His arms to every one who goes astray! He chose death on the cross. This was not coincidence, but as St. Athanasius the Apostolic said (1):
“It was not appropriate for the Lord to be sick and He is the One who heals others.
He came as the Savior not to die Himself, but to die instead of others.
If His death was in secret, it would not have witnessed the resurrection.
He became a curse for us. [Gal 3:13], and this is the cross.
How can He call us (the Gentiles) if He were not crucified stretching His arms to call us?
Since the cross was the worst kind of death and the most brutal punishment, therefore the Lord Jesus endured the cross, willingly, through His humanity, redeeming all human beings from the worst punishment of death.”
St. Augustine said: “He chose the cross to taste the bitterest sufferings, for He died slowly, for He became obedient to the point of death, even the death of the cross” [Phil 2:8]. The scholar Tertullian said, “He chose the cross to fulfill the prophecies and the symbols written in the Old Testament (2).”
How can we imitate the Crucified Christ? St. Peter said, “Having died to sins, might live for righteousness.” St. Ambrose said (3): “Have you crucified sin to live for God? Whoever dies to sin, lives for God! Do you live for the One who sacrificed His Son to crucify our lusts in His body? Christ died for us so we may live in His lifegiving Body; therefore, our rebellious nature has died in Him. Thus, the cross is the ship of our salvation.” St. Ambrose gave us another lesson saying: “Upon looking at Jesus on the cross when He forgave those who crucified Him, who does not learn to forgive those who trouble him? Those qualities of Christ are your strength! (4)”

Footnote
(1) Summary of an article about “Was the shame of the cross necessary?” in the book of “Divine Love”.
(2) A. N. Fathers V, 3 p. 164–165.
(3) On the Holy Spirit 1 : 9: 109 & 110.
(4) The Christian Faith 2: 11: 95.

Verses that belong to this explanation: 24-25

Author: Tadros Yacoub Malaty
Rank: Monk
Posted on: 2023-01-11
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Tadros Yacoub Malaty

1 Peter 2

Author: Polycarp of Smyrna
Rank: Bishop
AD: 155

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Polycarp of Smyrna

1 Peter 2

Author: Irenaeus of Lyons
Rank: Bishop
AD: 202

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Irenaeus of Lyons

1 Peter 2

Author: Clement Of Alexandria
Rank: Author
AD: 215

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Clement Of Alexandria

1 Peter 2

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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1 Peter 2:25
For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

St. Peter, as an eyewitness to the sufferings of the Lord Jesus, saw Him as an example for enduring suffering. He heard Him saying: “My soul is exceedingly sorrowful, even unto death.” He entered the garden of Gethsemane to carry the sins of all humanity and to crucify them on the cross. St. Paul talked about the Lord Jesus as an example for enduring death on the cross.
St. Peter reveals the concept of the sufferings of the cross. It does not center around mere courage or the ability to endure but rather love and sacrifice. For He wanted His stripes, that is His wounds, to heal our wounds. He bent His back willingly to carry our sins in His body. “Christ was offered once to bear the sins of many” [Heb 9:28]. “He poured out His soul unto death, and He was numbered with the transgressors, and He bore the sin of many, and made intercession for the transgressors” [Verse 12]. Through the sufferings of His love, He demonstrated to us His extreme caring nature and that He is the Shepherd and Overseer of our souls, who seeks every sick soul, opening His arms to every one who goes astray! He chose death on the cross. This was not coincidence, but as St. Athanasius the Apostolic said (1):
“It was not appropriate for the Lord to be sick and He is the One who heals others.
He came as the Savior not to die Himself, but to die instead of others.
If His death was in secret, it would not have witnessed the resurrection.
He became a curse for us. [Gal 3:13], and this is the cross.
How can He call us (the Gentiles) if He were not crucified stretching His arms to call us?
Since the cross was the worst kind of death and the most brutal punishment, therefore the Lord Jesus endured the cross, willingly, through His humanity, redeeming all human beings from the worst punishment of death.”
St. Augustine said: “He chose the cross to taste the bitterest sufferings, for He died slowly, for He became obedient to the point of death, even the death of the cross” [Phil 2:8]. The scholar Tertullian said, “He chose the cross to fulfill the prophecies and the symbols written in the Old Testament (2).”
How can we imitate the Crucified Christ? St. Peter said, “Having died to sins, might live for righteousness.” St. Ambrose said (3): “Have you crucified sin to live for God? Whoever dies to sin, lives for God! Do you live for the One who sacrificed His Son to crucify our lusts in His body? Christ died for us so we may live in His lifegiving Body; therefore, our rebellious nature has died in Him. Thus, the cross is the ship of our salvation.” St. Ambrose gave us another lesson saying: “Upon looking at Jesus on the cross when He forgave those who crucified Him, who does not learn to forgive those who trouble him? Those qualities of Christ are your strength! (4)”

Footnote
(1) Summary of an article about “Was the shame of the cross necessary?” in the book of “Divine Love”.
(2) A. N. Fathers V, 3 p. 164–165.
(3) On the Holy Spirit 1 : 9: 109 & 110.
(4) The Christian Faith 2: 11: 95.

Verses that belong to this explanation: 24-25

Author: Tadros Yacoub Malaty
Rank: Monk
Posted on: 2023-01-11
Source:

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Tadros Yacoub Malaty

1 Peter 2

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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