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1Pe 2:11 Dearly beloved, I beseech you, as strangers and pilgrims, to refrain yourselves from carnal
desires which war against the soul,
1Pe 2:12 Having your conversation good among the Gentiles: that whereas they speak against you as
evildoers, they may, by the good works which they shall behold in you, glorify God in the day of
visitation.
1Pe 2:13 Be ye subject therefore to every human creature for God's sake: whether it be to the king as
excelling,
1Pe 2:14 Or to governors as sent by him for the punishment of evildoers and for the praise of the good.
1Pe 2:15 For so is the will of God, that by doing well you may put to silence the ignorance of foolish
men:
1Pe 2:16 As free and not as making liberty a cloak for malice, but as the servants of God.
1Pe 2:17 Honour all men. Love the brotherhood. Fear God. Honour the king.
1Pe 2:18 Servants, be subject to your masters with all fear, not only to the good and gentle but also to
the froward.
1Pe 2:19 For this is thankworthy: if, for conscience towards God, a man endure sorrows, suffering
wrongfully.
Four things are mentioned in these words. Firstly, abstinence from fleshly lusts is pointed out, “abstain
from fleshly lusts.” Secondly, the necessity for such abstinence, “Which war against the soul.”
Thirdly, honest conversation is enjoined, “having your conversation honest.” Fourthly, the benefit of a
good conversation is added, “that whereas they speak to you as evildoers, they may by your good
works, which they shall behold, glorify God in the day of visitation.”
I. On the first head it is to be noted, that there are three kinds of lust from which the Scripture
commands us to abstain.
1. Worldly lust. The lusts of the world are the desires of worldly honors: The grace
of God that Bringeth salvation hat appeared to all men, teaching us that, denying
ungodliness and worldly lusts,” &c. ( see Titus 2:11-12)
2. Hurtful and unprofitable lusts. Hurtful lusts are the desires of riches: But they
that will be rich fall into temptation and a snare, and into many foolish and
hurtful lusts” (1 Tim 4:9).
3. Carnal lusts. The lusts of the flesh are when fleshly delights are longed for:
“Make not provisions for the flesh to fulfill the lusts thereof” (Rom 13:14).
II. On the second head it is to be noted, that fleshly love in three ways “war against the soul,” and
therefore it is needful for us to abstain from them.
1. They war against the soul by ever fighting against it: “The life of man upon the earth
is warfare” (Job 7: 1, Vulgate); the whole life of man is like a certain warfare.
2. Mortally, in wounding it: “The desire of the slothful killeth him, for his hands refuse
to labor” (Prov 21:25).
3. By inflicting eternal perdition and destruction: “Hurtful lusts, which drown men in
destruction and perdition” (1 Tim 4:9); for fleshly desires kill by sin here, and in the
future, kill with eternal death.
III. On the third head it is to be noted, that a good conversation consists in three tings.
1. In purity of mind: “For our rejoicing is this, the testimony of our conscience, that
in simplicity and godly sincerity...we had our conversation in this world” (2 Cor
1:12).
2. In honesty or holiness of manner: “Seeing then that all these things shall be
disolved, what manner of persons ought you to be in all holy conversation and
godliness” (2 Pet 3:11).
IV. On the fourth head it is to be noted, that a threefold benefit follows a good conversation.
1. The refutation or silencing of detractors: “That whereas they might speak against
you,” it is “the will of God, that with well doing ye may put to silence the
ignorance of foolish men” (1 Pet 2:15).
2. The being had in honor, “by your good works, which they shall behold, glorify
God in the day of visitation” (1 Pet 2:12). “Let your light so shine before
men” &c., (Matt 5:16).
3. The great reward promised to their conversation, “in the day of visitation,”
i.e., in the time of retribution; and God alone knows how great the glory then
to be given to us. To which glory may we be led by Jesus Christ. Amen
A Homily on th Epistle
By Bishop Bonomelli
When St. Peter wrote his Letter to the faithful, the tremendous
revolt of the Jews against the Romans, which ended in
the ruin and dispersion of the former, had already broken out or
was just on the point of breaking out. As appears from many
passages of the Acts of the Apostles, Christian and Jew were of
ten taken by the Pagan to mean the same thing. The Founder of
and St. Peter, still more explicitly and in almost
identical words in this Epistle, remind Christians
of this duty: "Be ye subject therefore/ he says,
"to every human creature, or institution, for
God s sake, whether it be to the king, as excelling,
or as sovereign, or to governors as sent by him,
for the punishment of evil-doers, and for the
praise of the good."
Christianity was reared among the Jews, and was Himself a Jew;
His apostles were Jews, the first Christians were Jews, and all
the dogmatic and moral teaching of Judaism had passed over into
Christianity. What, then, was more natural than for the Pagans
to confound the Christians with the Jews? Hence the spirit of re
volt among the Jews was thought to be shared equally by the
Christians, and it was therefore doubly necessary for the apostles
in so grave a matter to separate the cause of the Christians from
that of the Jews. This is one of the reasons why St. Peter and
St. Paul so strenuously insisted on the duty of the Christians
to obey and respect the political and civil authority, although it
was Pagan. It was all important at that supreme moment to clear
the Christians from a most grave accusation and to protect them
from a serious danger.
The strong may not oppress the weak, that order and
justice may be maintained, and each be protected
in his rights, it is necessary that there should be
some authority, some power, to maintain order, to
preserve justice, to prevent some from overreaching
others, and to procure the good of the individual
and of the public at large; and hence we
have the authority of the father in the family, and
the supreme authority in tribunals and armies, in
kingdoms, empires, and republics. Now since God
wills that men shall live together in society and
that justice shall reign, He also wills, and must
will, that there shall be a public authority and a
public power, these being the means necessary to
preserve society and insure the reign of justice.
If you, my friends, wish your sons to learn this or
that science, or to make a voyage by sea, you must
also wish them to have the teachers, the books,
and the time necessary to learn the science, and
the money which is indispensable for a voyage;
this is clear, because to desire the end is also to
desire the means to attain it. If God, then, wills
that there shall be society, He also wills that there
shall be authority to govern it; and if He wills
that there shall be authority to govern it, He like
wise wills that those who are governed shall obey;
and therefore obedience to authority is the will of
God and a duty of conscience, and whoso refuses
to obey sins against God Himself. Now you will
understand why St. Peter was right in saying to
the early Christians: "Be ye subject to every human
creature or law, for God s sake, or from love
of God, that is, because God wills it. 1 Be ye subject
to the king as excelling, that is, as to the sovereign
authority. " True, at that time the sovereign
power resided in the emperor, but St. Peter
in calling him king, meant emperor ; and it may be
that he called him King, rather than emperor, be
cause the word king was familiar to him, as to all
Hebrews, and the word emperor was not, though
the meaning is precisely the same. Must we obey
the king, or emperor, or other supreme authority
only when the order comes directly from him?
No, we must obey him and also those sent to govern
in his name, with a delegated authority, to
punish evil-doers and to approve the good. The
supreme power is like life, which resides in the
head, as in its center, and goes out thence through
the whole body. Power resides in the head, or supreme
heads of the State, and thence flows out to
all those who in various measure participate in
it; and as to wound or strike the hand or finger
is to wound or strike the body whence they derive
life and the sense of feeling, so also to revolt
against an inferior power is to revolt against the
power from which it is an emanation. What is to
be done then? Obey all authority, the lowest as
well as the highest, because it is a conscientious
duty, and from love of God, such being His will :
"For such is the will of God." We must do it
faithfully observe.