1 Peter 1:3–9

They have received immortality and the hope of eternal life. These good things in heaven are better than human things. For this reason they praise God the Father, who shows his great mercy in doing these things faithfully. When God is the giver, the things given are both better and certain to materialize. The statement also has relevance to the Old Testament, for in it God gave the land of the Canaanites to those who believed in him.

Blessed be God and Father of our Lord Jesus Christ. Thus he returns praises to God the Father, to show that our Savior Lord is both God and man. For when he says, "God and Father of our Lord Jesus Christ," he indeed calls Him the God of the Lord Jesus Christ, because he remembers that the Lord Christ was made man; but he calls Him the Father of our Lord, because he does not doubt that the same Lord of ours has always existed as the Son of God.

Who according to His great mercy has reborn us, etc. Rightly is God blessed by us, who, when we had been begotten by our merits unto death, through His mercy reborn us unto life. And this through the resurrection of His Son, when He so loved our life that He arranged for Him to die on its behalf; and by that same death destroyed through the resurrection, showed us the hope and example of rising again. For He died, so that we would not fear death. He rose from the dead, so that we might hope through Him to be resurrected.

From Christ is the fruit of grace. This fruit of grace is fourfold: it consists in steadying the soul through faith, blessing it through divine love, lifting it up through hope, curbing it through divine fear. And in the First Epistle of Peter: "Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy hath regenerated us unto a lively hope."

"Blessed be the God and Father of our Lord Jesus Christ, who by His great mercy has regenerated us." For if God generated us of matter, He afterwards, by progress in life, regenerated us.

"The Father of our Lord, by the resurrection of Jesus Christ:" who, according to your faith, rises again in us; as, on the other hand, He dies in us, through the operation of our unbelief. For He said again, that the soul never returns a second time to the body in this life; and that which has become angelic does not become unrighteous or evil, so as not to have the opportunity of again sinning by the assumption of flesh; but that in the resurrection the soul returns to the body, and both are joined to one another according to their peculiar nature, adapting themselves, through the composition of each, by a kind of congruity like a building of stones.

Peter means that God has acted to redeem us without any help from us. His mercy is great enough to be able to forgive every sin which has been committed in thought, word and deed, from the beginning to the end of the world.

Blessed be God and the Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope, through the resurrection of Jesus Christ from the dead. Peter blesses God, referring this act of thanksgiving for the good things He grants. But what are those things that are given? Hope, not like the promised dwelling in the land of Canaan through Moses, which hope, being corruptible, promises corruptible things: but a living hope. And from where has it received life? From Jesus Christ who rose from the dead. For by the fact that He rose, He grants the same resurrection to those who come to Him through faith. Therefore, the living hope that is given is an incorruptible and undefiled inheritance, not laid up on earth, as it was for the fathers, but in heaven, from where it has also obtained endlessness, which is even greater than the inheritance that is on earth. And for this reason, the preservation and guardianship of the believers: for even this the Lord prayed, saying: "Holy Father, keep them." (Jn. 17:11) But also power. And what is patience? That which endures until the revelation or manifestation of the Lord. For if the protection were not powerful, it would not last for such a long time. Therefore, since there are such great and such things that are given, it is not absurd that joy follows those who receive. However, since the master's promise brings not joy but sorrow by saying: "In the world, you will have tribulation," (Jn. 16:33) he adds a little to the exultation. And because it is sad, he adds "Now," speaking in accordance with his leader, who says: "In the world, you will have tribulation," but your sorrow will turn into joy. Either what he said "Now" or "But," is added for the sake of exultation, as if the exultation that will follow will not last for a little while, but for a long and infinite time. Or "A little," refers to what is sorrowful, so that the sense here is: If it is necessary, we are now sorrowful for a little while through various tribulations. But since afflictions bring about turmoil, he added the reason for afflictions, that through these your faith is made more manifest and more precious than gold, since that which is tested by fire is more valuable to men. Peter also adds: If it is necessary, for not every faithful person is tested through affliction, nor is every sinner. Yet neither does each of these always rejoice: the just are indeed afflicted for the increase of their crowns, while sinners suffer to pay the penalties of their sins. However, not all the just are afflicted, lest you attribute vice to praise and detest virtue. Nor are all sinners afflicted, lest there be a loss of hope in the resurrection, as if all those who are their own receive here.

He blesses God, thanking Him for all the good things that He bestows. What does He bestow? Hope — not the kind that was through Moses, concerning settlement in the land of Canaan, which was mortal, but a living hope. From where does it have life? From the resurrection of Jesus Christ from the dead. For as He Himself rose, so also to those who come to Him through faith in Him He gives the power to rise as well. Thus, the gift is a living hope, an "incorruptible inheritance," not stored up on earth, as for example for the fathers, but in heaven, from which it also has the property of eternity, and in this it surpasses an earthly inheritance. Along with this hope there is yet another gift — the preservation and protection of the faithful. Because the Lord also prayed about this, when He said: "Holy Father, keep them" (John 17:11). "By power." What kind of power? — until the Lord's appearing. For if the preservation were not powerful, it would not have extended to such a limit. And when there are so many and such great gifts, it is natural for those who receive them to rejoice.

God has revealed the doctrine of truth, enjoined the path of good work and both promised and delivered the blessing of an inheritance that is always unfading and uncorrupted.

To an inheritance incorruptible, etc. Incorruptible, he says, because of the heavenly life, which is touched neither by age, nor disease, nor death, nor any sadness. Undefiled, because no impure person can enter into it. Unfading, because that heavenly life and conversation never come to seem worthless to the minds of the blessed, as the luxuries and delights of the present age often turn into disgust from prolonged custom and use.

Kept in heaven for you. Kept in you he says, instead of saying, kept for you, that is, kept now for this purpose, that it might be bestowed on you in heaven at the appointed time. Or certainly kept in heaven in you, because He who gave believers the power to become children of God (John 1), gave them the power to receive that inheritance in heaven, by persevering until the end to be saved. And therefore he says the inheritance is kept within those whom, with the Lord's help, he knows must arrive at it by their merits, because those who do not keep the discipline of the Father do not deserve to receive the inheritance from Him.

In order to show how the inheritance of the blessed will continue forever, Peter calls it incorruptible and unfading, demonstrating by this that it is a pure and divine inheritance which will remain uncontaminated in the eyes of those who care nothing for their present wealth, knowing that they have something better and eternal waiting for them.

An incorruptible inheritance must be an infinite one, since everything finite is corruptible. The inheritance of the first Adam was corrupted by sin, but the inheritance of the second Adam can never be touched by the stain of sin.

The Father of immortality sent the immortal Son and Word into the world, who came to man in order to wash him with water and the Spirit; and He, begetting us again to in corruption of soul and body, breathed into us the breath (spirit) of life, and endued us with an incorruptible panoply. If, therefore, man has become immortal, he will also be God.

In an incorruptible and undefiled inheritance, and that does not fade away, reserved in heaven for you If there is an inheritance in heaven, the restoration of things is magnificent in a thousand years.

For God foresaw that the faith and behavior of people would be put right by the teaching of the gospel, and so he chose them in Christ before the foundation of the world, predestinating them to be his children by partaking of the Spirit of sonship. For foreknowledge means no more than seeing what is inside a person. It is now no longer foreknowledge in effect but knowledge of something real which has been foreseen. Those to whom Peter is writing were chosen according to foreknowledge, but the calling does not come to people who are hidden from view, for their innate awareness removes any doubt about their true nature.

If the inheritance is in heaven, then the revelation of a millennial kingdom on earth is a lie.

Peter says that God has blessed us greatly and that he has done so through his Son. Furthermore, he says that those who receive these things are those who are protected in the power of God, as Christ himself prayed: "Holy Father, protect them." If the inheritance is kept in heaven for believers, some grow cold thinking that it has been left for us in the earthly Jerusalem, assuming that the rewards of the kingdom will be acquired by the appearance of luxury every thousand years. They should be asked why they say that this bodily luxury is immortal and unfading but at the same time they limit it to every thousandth year. They need to be told that these words show that the inheritance is in the kingdom of heaven and that it cannot be known by the senses of mortal beings. We have been assured that we shall receive all these great things by the Father himself, who is the one who gives them. For it is certain by other means also that he will bless us with these things through his own Son, and not simply through the Son but through his resurrection. For if everything has been granted to us, what is there left to give? The inheritance is immortal and unfading, and what is even greater, it is not here on earth but in heaven.

You who are kept by the power of God through faith, etc. And the Lord said in the Gospel: In my Father's house are many mansions (John XIV). And again: It is not mine to give to you, but for whom it is prepared by my Father (Mark X). Therefore, seats are prepared in the kingdom of God, mansions prepared in the house of the Father, salvation prepared in heaven, only let him render himself worthy who desires to receive it. But since no one can make himself worthy solely by his own effort, nor can come to eternal salvation by his own strength, it is rightly prefaced: You who are kept by the power of God through faith. For no one can sustain themselves in good by their own free will's power, but help must be sought from Him through all things, that we may be perfected, from whom we have received the beginning of good action.

Right now we have to suffer for the sake of the preaching, but relief for those who toil is near.

In which you will rejoice, etc. What he says "In which," signifies that at the last time, salvation prepared will be revealed and given to the worthy. Of which the Lord also said: Again I will see you, and your heart shall rejoice, and no one will take your joy from you (John XVI).

Now for a little while, if need be, you have been grieved. He says, it is necessary to be grieved, because it is only through the sorrow of a fleeting world and afflictions that one can come to eternal joys. He says "for a little while," because when the eternal reward will be given, all that seemed severe and bitter in worldly tribulations will appear brief and light.

And one aim and one end, as far as regards perfection, being demonstrated to belong to the man and the woman, Peter in his Epistle says, "Though now for a season, if need be, ye are in heaviness through manifold temptations; that the trial of your faith, being much more precious than that of gold which perisheth, though it be tried with fire, might be found unto praise, and honour, and glory at the revelation of Jesus Christ; whom, having not seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable, and full of glory, receiving the end of your faith, the salvation of your souls." Wherefore also Paul rejoices for Christ's sake that he was "in labours, more abundantly, in stripes above measure, in deaths oft."

Syncletica said, 'All must endure great travail and conflict when they are first converted to the Lord but later they have unspeakable joy. They are like people trying to light a fire, the smoke gets in their eyes, their eyes begin to water, but they succeed in what they want. It is written, "Our God is a consuming fire" (Heb. 12:29), and so we must kindle divine fire with tears and trouble.'

Those who are afflicted in various ways because of Christ and who persevere to the end have their faith tested and proved. They ought therefore to rejoice, even if some of their labor appears to be involuntary. Peter calls this kind of labor grief, a word which he uses in one of the two meanings described by the apostle Paul, who said that there is one grief which leads to death and another which leads to repentance. Obviously it is the second of these which is meant here.

In which you greatly rejoice, though now for a little while, if necessary, you have been grieved by various trials, "In which you greatly rejoice, though now for a little while, if necessary." This is the order: affected by sorrow now, if necessary, that is, if this also should be (for not all saints are afflicted) at the end of time you will rejoice, for the present is accepted for the future. Or even through the present, as is declared in the following.

Read "grieve" in this verse in the sense of "suffer," as in "in grief you shall bring forth children." For a woman experiences grief not in bearing children but rather in suffering before birth.

Just as the Teacher in His promise declares not only joy but also sorrow, saying: "in the world you will have tribulation" (John 16:33); so also the apostle added to the word about joy: "having been grieved." But since this too is distressing, he adds "now," and this is in agreement with his Leader. For He also says: "you will be sorrowful, but your sorrow will be turned into joy" (John 16:20). Or the word "now" should be referred to the joy, since it will be succeeded by the future joy, not short-lived, but lasting and endless. And since the discourse about trials produces disturbance, the apostle points out the purpose of trials: because through them your proven character becomes more evident and more precious than gold, just as gold, tested by fire, is valued more highly by people. He adds: "if need be," teaching that not every faithful person, nor every sinful person, is tested by sorrows, and neither the one nor the other is left in them forever. Righteous people who suffer endure sorrows for the obtaining of crowns, while sinners endure them as punishment for sins. Not all the righteous experience sorrows, lest you consider malice praiseworthy and come to hate virtue. And not all sinners experience sorrows — so that the truth of the resurrection would not be called into doubt, if everyone were to receive their due already here.

Because the saints saw that the divine fire would cleanse them and benefit them, they did not shrink back from or get discouraged by the trials which they faced. Rather than being hurt by what they went through, they grew and were made better, shining like gold that has been refined in a fire.

That the proof of your faith may be much more precious than gold, etc. And the book of Wisdom compares the sufferings of the saints to gold that is tested by fire, saying of the Lord: As gold in the furnace he has tried them, and received them as a burnt offering (Wis. III). Indeed, those whom He has found faithful in the furnace of tribulation, these He will take up in the joy of reward as a pleasing sacrifice to Himself. And well is the patience of the saints likened to gold, for just as among metals there is nothing more precious than gold, so this is most worthy of praise before God. Hence it is written: Precious in the sight of the Lord is the death of His saints (Psalm CXV). For as gold enclosed in the furnace is tested by fire, but when brought out it will show what brilliance it has, so the constancy of the faithful appears contemptible and foolish among the oppressions of the unfaithful; but when the time of retribution comes, after the contest of tribulations is ended, then it is shown how much glory and progress in the flames of passion their virtue has acquired. Hence it is aptly added:

Found unto praise and glory, etc. The proof of faith is found unto praise when the Judge, praising it, will say: I was hungry and you gave me food, etc. (Matt. XXV). It is found unto glory when, glorifying it, He introduces it: Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world (Ibid.). It is found unto honor when, with the wicked cast into eternal punishment, the just will go into eternal life (Ibid.). Of this, He Himself says: If anyone serves me, my Father will honor him (John XII).

The glory of the redeemed will never fade after they have been raised from the dead, for it will have withstood the fire of temptation, whereas the gold of this world is said to rust.

The righteous suffer so that they may be crowned with glory, but sinners suffer in order to bring judgment on their sins. But not all sinners pay the price of their sins in this life, but await the resurrection. And not all the righteous suffer now, lest you think that evil is to be praised and you come to hate the good.

that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found in praise, honor, and glory at the revelation of Jesus Christ, "In praise, honor." It signifies the reason why the righteous are afflicted through these things, while also comforting them, because through afflictions they become more manifest: and making them more diligent by adding: at the revelation of Jesus Christ, at that time, through the demonstration of sufferings, a great nobility will be added to those who have competed.

For as gold is tested by fire, and thus becomes useful, so are you tested who dwell in it. Those, therefore, who continue stedfast, and are put through the fire, will be purified by means of it. For as gold casts away its dross, so also will ye cast away all sadness and straitness, and will be made pure so as to fit into the building of the tower.

By these words the apostle indicates the reason why the righteous suffer evil here, and partly consoles them by the fact that through afflictions they become more glorious, partly encourages them by the addition "at the revelation of Jesus Christ," meaning that it is precisely then that He, through the manifestation of their labors, will bestow great glory upon the strivers. He also adds something else that draws one toward the endurance of afflictions. What is it? The following: "Whom having not seen, you love." If, he says, not having seen Him with bodily eyes, you love Him by hearing alone, then what love will you feel when you see Him, and moreover appearing in glory? If His sufferings have so bound you to Him, then what attachment must His appearance in unbearable splendor produce in you, when salvation of souls will also be given to you as a reward? And if you are to appear before Him and be deemed worthy of such glory, then now show patience corresponding to it, and you will fully attain the intended goal.

To ask joy of this sort is not to plead only with your words for entry into the heavenly fatherland but also to strive with labor to receive it.

Whom having not seen, you love, etc. And Paul says: Eye has not seen, nor ear heard, nor has it entered into the heart of man, what things God has prepared for those who love Him (I Cor. II).

Not even a thousand ironclad tongues can sound out the sweetness of the heavenly blessings.

And Paul declares: "Not that I have already attained, or that I am justified, or already have been made perfect. For we know in part, and we prophesy in part; but when that which is perfect has come, the things which are in part shall be done away." As, therefore, when that which is perfect is come, we shall not see another Father, but Him whom we now desire to see (for "blessed are the pure in heart: for they shall see God"); neither shall we look for another Christ and Son of God, but Him who [was born] of the Virgin Mary, who also suffered, in whom too we trust, and whom we love; as Esaias says: "And they shall say in that day, Behold our Lord God, in whom we have trusted, and we have rejoiced in our salvation;" and Peter says in his Epistle: "Whom, not seeing, ye love; in whom, though now ye see Him not, ye have believed, ye shall rejoice with joy unspeakable;" neither do we receive another Holy Spirit, besides Him who is with us, and who cries, "Abba, Father;" and we shall make increase in the very same things [as now], and shall make progress, so that no longer through a glass, or by means of enigmas, but face to face, we shall enjoy the gifts of God...

"For now," he says, "we know in part, and we prophesy in part, but then face to face." And this it is which has been said also by Peter: "Whom having not seen, ye love; in whom now also, not seeing, ye believe; and believing, ye shall rejoice with joy unspeakable." For our face shall see the face of the Lord and shall rejoice with joy unspeakable,-that is to say, when it shall behold its own Delight.

whom having not seen, you love. Though now you do not see Him, yet believing, you rejoice with joy, inexpressible and full of glory, Moreover, he adds another thing that attracts to the endurance of afflictions. What is that? "whom having not seen, you love." For if, when you do not see him with bodily eyes, you love him solely by hearing, he says, consider how great a love you will show when you see him, and that when he is manifested in glory: for if his passion has so attracted you, how much will his manifestation affect you with incredible splendor, when he will even grant you the salvation of souls as a reward?

I have greatly rejoiced with you in our Lord Jesus Christ, because ye have followed the example of true love [as displayed by God], and have accompanied, as became you, those who were bound in chains, the fitting ornaments of saints, and which are indeed the diadems of the true elect of God and our Lord; and because the strong root of your faith, spoken of in days long gone by, endureth even until now, and bringeth forth fruit to our Lord Jesus Christ, who for our sins suffered even unto death, [but] "whom God raised from the dead, having loosed the bands of the grave." "In whom, though now ye see Him not, ye believe, and believing, rejoice with joy unspeakable and full of glory;" into which joy many desire to enter, knowing that "by grace ye are saved, not of works," but by the will of God through Jesus Christ.

"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. "Of which salvation," he says, "the prophets have inquired and searched diligently," and what follows. It is declared by this that the prophets spake with wisdom, and that the Spirit of Christ was in them, according to the possession of Christ, and in subjection to Christ. For God works through archangels and kindred angels, who are called spirits of Christ.

Unbelief is a horrible and wicked thing, but faith is the highest good, for it is the harbinger of our entire salvation.

receiving the end of your faith, the salvation of your souls. Therefore, in order that you may be known in such a way, also receiving such glory, show the briefest endurance in time, and you will have the highest goal of your purpose.

If it is the mind which prays and sings in the spirit and the mind which receives perfection and salvation, how is it that Peter says: "As the outcome of your faith you obtain the salvation of your souls"? If the soul neither prays nor sings with the spirit, how shall it hope for salvation?