Bede : 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 Bede : 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 Hilary of Arles : 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 Irenaeus : No doubt, if any one is unwilling to follow the Gospel itself, it is in his power [to reject it], but it is not expedient. For it is in man's power to disobey God, and to forfeit what is good; but [such conduct] brings no small amount of injury and mischief. And on this account Paul says, "All things are lawful to me, but all things are not expedient;" referring both to the liberty of man, in which respect "all things are lawful," God exercising no compulsion in regard to him; and [by the expression] "not expedient" pointing out that we "should not use our liberty as a cloak of maliciousness," for this is not expedient. And again he says, "Speak ye every man truth with his neighbour." And, "Let no corrupt communication proceed out of your mouth, neither filthiness, nor foolish talking, nor scurrility, which are not convenient, but rather giving of thanks." And, "For ye were sometimes darkness, but now are ye light in the Lord; walk honestly as children of the light, not in rioting and drunkenness, not in chambering and wantonness, not in anger and jealousy. And such were some of you; but ye have been washed, but ye have been sanctified in the name of our Lord." If then it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things, and to abstain from others? But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God. — Against Heresies Book 4 Oecumenius : "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