1 Peter 4
Commentary from 45 fathers
That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.
εἰς τὸ μηκέτι ἀνθρώπων ἐπιθυμίαις, ἀλλὰ θελήματι Θεοῦ τὸν ἐπίλοιπον ἐν σαρκὶ βιῶσαι χρόνον.
во є҆́же не ктомꙋ̀ человѣ́чєскимъ по́хотемъ, но во́ли бж҃їей про́чее во пло́ти жи́ти вре́мѧ.
The will of God which we live by is the witness of the gospel, which kills any interest we may have in human glory.
Introductory Commentary on 1 Peter
For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:
ἀρκετὸς γὰρ ὑμῖν ὁ παρεληλυθὼς χρόνος τοῦ βίου τὸ θέλημα τῶν ἐθνῶν κατεργάσασθαι, πεπορευμένους ἐν ἀσελγείαις, ἐπιθυμίαις, οἰνοφλυγίαις, κώμοις, πότοις καὶ ἀθεμίτοις εἰδωλολατρίαις.
Довлѣ́етъ бо ва́мъ мимоше́дшее вре́мѧ житїѧ̀, во́лю ꙗ҆зы́ческꙋю твори́вшымъ, хо́ждшымъ въ нечистота́хъ, въ по́хотехъ, (въ мꙋжело́жствѣ, въ скотоло́жствѣ, въ по́мыслѣхъ,) въ пїѧ́нствѣ, въ козлогласова́нїихъ, въ лихоима́нїи и҆ богоме́рзкихъ і҆дѡлослꙋже́нїихъ:
"What, sir," say I, "are the evil deeds from which we must restrain ourselves?" "Hear," says he: "from adultery and fornication, from unlawful revelling, from wicked luxury, from indulgence in many kinds of food and the extravagance of riches, and from boastfulness, and haughtiness, and insolence, and lies, and backbiting, and hypocrisy, from the remembrance of wrong, and from all slander."
Hermas, Commandment 8
"For," says Peter, "the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries." We have as a limit the cross of the Lord, by which we are fenced and hedged about from our former sins. Therefore, being regenerated, let us fix ourselves to it in truth, and return to sobriety, and sanctify ourselves; "for the eyes of the Lord are on the righteous, and His ears are open to their prayer; but the face of the Lord is against them that do evil." And who is he that will harm us, if we be followers of that which is good?
The Instructor Book 3
What Peter is saying is this: We must depart from the evil deeds of pagan life and not go back to our old ways nor imitate those who have relapsed into debauchery and drunkenness.
Catena
"For we have spent." Whether we have abundantly operated the will of the Gentiles in our past life: that is, we have lived in a Gentile manner, walking according to the customs of the Gentiles. Therefore, the Gentiles now marvel at this. "For we have spent." As if Peter were saying: But what? Is it not enough for you that for such a long time you have indulged in lust? Have you not lived in a similarly reckless manner as the Gentiles? And what those filthiness and obscenities were, he specifically mentions, confusing them. "With drunkenness," with immoderate desires for wine.
Commentary on 1 Peter
The Apostle speaks as if to say: have you really not had your fill, having spent so much time in worldly pleasures? Did you not live in the same impurity as the pagans? And then he names certain types of impurity.
Commentary on 1 Peter
Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you:
ἐν ᾧ ξενίζονται μὴ συντρεχόντων ὑμῶν εἰς τὴν αὐτὴν τῆς ἀσωτίας ἀνάχυσιν, βλασφημοῦντες·
ѡ҆ не́мже дивѧ́тсѧ, не сходѧ́щымсѧ ва́мъ въ то́же блꙋда̀ разлїѧ́нїе, хꙋ́лѧще:
These people are surprised and put off when they see us turning toward what is good rather than going along with them. And not only do they not seek the good, they fall away even into blasphemy.
Catena
"Therefore, it seems strange to them." They are amazed, that is, they admire. This is what he says: When you have once renounced the pursuits of the Gentiles, which you once lived by, you adhere to the honorable life that you have assumed. For even the Gentiles admire you, that you do not rush into a similar outpouring or confusion of impiety. And therefore, they not only admire and marvel at your strange transformation, not only are they ashamed, but they also slander you, that is, they mock you. For divine worship is an abomination to the sinner.
Commentary on 1 Peter
In which they marvel, not running with you, etc. Because (he says) you have crucified your flesh with its passions and desires, it follows indeed that although they blaspheme you on account of their own infidelity, as separated from their company, yet in your behavior they always see works of justice and piety, which they rightfully marvel at and for which they rightly praise and revere the Christian faith.
Commentary on the Catholic Epistles
The pagans will be surprised (ξενίζονται) at you, that you do not participate with them in the same impiety. Therefore, after being surprised at your change and being perplexed, they will not only be put to shame, but will also speak evil; for piety is repulsive to a sinner. But they will not remain unpunished for such slander, and will give an answer to the Judge of all, Who for this purpose sits immovably and firmly. And that the Judge is the judge of the living and the dead, the apostle writes about further.
Commentary on 1 Peter
Who shall give account to him that is ready to judge the quick and the dead.
οἳ ἀποδώσουσι λόγον τῷ ἑτοίμως ἔχοντι κρῖναι ζῶντας καὶ νεκρούς.
и҆̀же воздадѧ́тъ сло́во гото́вꙋ сꙋ́щемꙋ сꙋди́ти живы̑мъ и҆ мє́ртвымъ.
5–6"Who shall give account," he says, "to Him who is ready to judge the quick and the dead."
These are trained through previous judgments. Therefore he adds, "For this cause was the Gospel preached also to the dead"-to us, namely, who were at one time unbelievers. "That they might be judged according to men," he says, "in the flesh, but live according to God in the spirit." Because, that is, they have fallen away from faith; whilst they are still in the flesh they are judged according to preceding judgments, that they might repent. Accordingly, he also adds, saying, "That they might live according to God in the spirit." So Paul also; for he, too, states something of this nature when he says, "Whom I have delivered to Satan, that he might live in the spirit;" that is, "as good stewards of the manifold grace of God." Similarly also Paul says, "Variously, and in many ways, God of old spake to our fathers."
From the Latin Translation of Cassiodorus
It does not necessarily follow that we should here understand those who have departed from the body. For it could be that by “the dead” Peter means unbelievers, those who are dead in soul. Therefore we are not obliged to believe that he refers to hell when he mentions the dead in the next verse.
Letters 164
This will happen in the future, when everyone will have to be ready to give an account of himself, and no one will be able to stop him from doing so. For everything will be laid bare before God, who judges the righteous and the wicked. At that time he will judge and separate the ones from the others, as the Savior himself said: “He will put the sheep on his right and the goats on his left.”
Catena
However, they will not bear such slander unpunished, but will give an account to the judge of all, who sits unchallengeable and firmly for this very purpose: for this is what it signifies in this place to be prepared: just as when it is said, "Preparing mountains in your strength," (Ps. 65:6) and, "Your throne is prepared." (Ps. 93:2) Therefore, those who slander you will give an account to him who judges the living and the dead unchangeably and firmly. How he is the judge of the living and the dead will be made manifest in due course.
Commentary on 1 Peter
Some people say that the soul is living and the body dead, but it is impossible for a soul to come to judgment without its own body. Rather here Peter calls the righteous “living,” because they do the works of the life to come, and the unrighteous he calls “dead,” because they are dead in their transgressions and dead works. But the gospel has been preached to both the righteous and the unrighteous, even to those who are dead in their sins, so that they may judge themselves by casting their vote against themselves.
Catena
Who shall give account to him who is ready to judge the living and the dead. Therefore (he says) care less, grieve less, if you are blasphemed by the reprobate while doing good, because even if you remain silent, God the judge, who is indeed just, will not remain silent or be restrained, and he will restore worthy rewards both for their blasphemy and for your patience.
Commentary on the Catholic Epistles
The connection is as follows: these people, who speak evil of you, will give an answer to Him who judges all the living and the dead. The dead are also judged. This is evident from the Lord's descent into Hades. For, having appeared there after His death on the cross, He preached there as well, just as on earth — He preached not by word, but by deed. And just as His sojourn in the world served as justification for those who readily acknowledged Him, and as condemnation for those who did not acknowledge Him, so also among those held in Hades, to those who had lived according to the flesh He appeared for condemnation, while to those who had lived according to the spirit — that is, who led a spiritual and virtuous life — He appeared for glory and salvation. Therefore He is rightly called the Judge of the living and the dead. St. Cyril explains it differently. By "the dead" here he means those among the pagans who had put themselves to death through the sins named above (in verse 3), about whom the apostle also prays that they would turn back and give an irreproachable answer to Him who is to judge the living and the dead. By "the living and the dead" he also means the righteous and the sinners, to whom God the Word, having appeared in the flesh, proclaimed the good news of the Kingdom of Heaven. Those sinners who accepted His commandments judge themselves as men in the flesh — that is, they condemn their flesh in this present human life to fasting, prostrations on the ground, tears, and other hardships — so as to live according to God in the spirit, being inspired in this by the saying of the apostle: "though our outward man perishes, yet the inward man is renewed day by day" (2 Cor. 4:16).
Commentary on 1 Peter
For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.
εἰς τοῦτο γὰρ καὶ νεκροῖς εὐηγγελίσθη, ἵνα κριθῶσι μὲν κατὰ ἀνθρώπους σαρκί, ζῶσι δὲ κατὰ Θεὸν πνεύματι.
На се́ бо и҆ мє́ртвымъ бл҃говѣсти́сѧ, да сꙋ́дъ ᲂу҆́бѡ прїи́мꙋтъ по человѣ́кꙋ пло́тїю, поживꙋ́тъ же по бз҃ѣ дꙋ́хомъ.
How shall we be able to live apart from Him, whose disciples the prophets themselves in the Spirit did wait for Him as their Teacher? And therefore He whom they rightly waited for, having come, raised them from the dead.
Epistle of Ignatius to the Magnesians
Sheol saw me and was shattered, and Death ejected me and many with me. I have been vinegar and bitterness to it, and I went down with it as far as its depth. Then the feet and the head it released, because it was not able to endure my face. And I made a congregation of living among his dead; and I spoke with them by living lips; in order that my word may not be unprofitable. And those who had died ran towards me; and they cried out and said, Son of God, have pity on us. And deal with us according to Your kindness, and bring us out from the bonds of darkness. And open for us the door by which we may come out to You; for we perceive that our death does not touch You. May we also be saved with You, because You are our Savior. Then I heard their voice, and placed their faith in my heart. And I placed my name upon their head, because they are free and they are mine.
Ode 42, Lines 11-20
Trypho: We ask you first of all to tell us some of the Scriptures which you allege have been completely cancelled.
Justin: I shall do as you please... And since this passage from the sayings of Jeremiah is still written in some copies [of the Scriptures] in the synagogues of the Jews (for it is only a short time since they were cut out)... And again, from the sayings of the same Jeremiah these have been cut out: 'The Lord God remembered His dead people of Israel who lay in the graves; and He descended to preach to them His own salvation.'
Dialogue with Trypho, Chapter LXXII
...all the prophets announced His two advents: the one, indeed, in which He became a man subject to stripes, and knowing what it is to bear infirmity, and sat upon the foal of an ass, and was a stone rejected by the builders, and was led as a sheep to the slaughter, and by the stretching forth of His hands destroyed Amalek; while He gathered from the ends of the earth into His Father's fold the children who were scattered abroad, and remembered His own dead ones who had formerly fallen asleep, and came down to them that He might deliver them...
Against Heresies (Book 4, Chapter 33), Section 1
Wherefore the Lord preached the Gospel to those in Hades. Accordingly the Scripture says, "Hades says to Destruction, We have not seen His form, but we have heard His voice." It is not plainly the place, which, the words above say, heard the voice, but those who have been put in Hades, and have abandoned themselves to destruction, as persons who have thrown themselves voluntarily from a ship into the sea. They, then, are those that hear the divine power and voice. For who in his senses can suppose the souls of the righteous and those of sinners in the same condemnation, charging Providence with injustice?
But how? Do not [the Scriptures] show that the Lord preached the Gospel to those that perished in the flood, or rather had been chained, and to those kept "in ward and guard"? [1 Peter 3:19-20] And it has been shown also, in the second book of the Stromata, that the apostles, following the Lord, preached the Gospel to those in Hades. For it was requisite, in my opinion, that as here, so also there, the best of the disciples should be imitators of the Master; so that He should bring to repentance those belonging to the Hebrews, and they the Gentiles; that is, those who had lived in righteousness according to the Law and Philosophy, who had ended life not perfectly, but sinfully...
And, as I think, the Saviour also exerts His might because it is His work to save; which accordingly He also did by drawing to salvation those who became willing, by the preaching [of the Gospel], to believe in Him, wherever they were. If, then, the Lord descended to Hades for no other end but to preach the Gospel, as He did descend; it was either to preach the Gospel to all or to the Hebrews only...
If, then, He preached only to the Jews, who wanted the knowledge and faith of the Saviour, it is plain that, since God is no respecter of persons, the apostles also, as here, so there preached the Gospel to those of the heathen who were ready for conversion. And it is well said by the Shepherd, "They went down with them therefore into the water, and again ascended. But these descended alive, and again ascended alive. But those who had fallen asleep, descended dead, but ascended alive." Further the Gospel [Matthew 27:52] says, "that many bodies of those that slept arose,"— plainly as having been translated to a better state. There took place, then, a universal movement and translation through the economy of the Saviour...
It is evident that those, too, who were outside of the Law, having lived rightly, in consequence of the peculiar nature of the voice, though they are in Hades and in ward, [1 Peter 3:19] on hearing the voice of the Lord, whether that of His own person or that acting through His apostles, with all speed turned and believed...
So I think it is demonstrated that the God being good, and the Lord powerful, they save with a righteousness and equality which extend to all that turn to Him, whether here or elsewhere...
Did not the same dispensation obtain in Hades, so that even there, all the souls, on hearing the proclamation, might either exhibit repentance, or confess that their punishment was just, because they believed not? And it were the exercise of no ordinary arbitrariness, for those who had departed before the advent of the Lord (not having the Gospel preached to them, and having afforded no ground from themselves, in consequence of believing or not) to obtain either salvation or punishment. For it is not right that these should be condemned without trial, and that those alone who lived after the advent should have the advantage of the divine righteousness...
If, then, He preached the Gospel to those in the flesh that they might not be condemned unjustly, how is it conceivable that He did not for the same cause preach the Gospel to those who had departed this life before His advent?
The Stromata Book 6
He showed all power given by the Father to the Son [Matthew 28:18], who is ordained Lord of things in heaven, and things on earth, and things under the earth, and Judge of all [Philippians 2:10]: of things in heaven, because He was born, the Word of God, before all (ages); and of things on earth, because He became man in the midst of men, to re-create our Adam through Himself; and of things under the earth, because He was also reckoned among the dead, preaching the Gospel to the souls of the saints [1 Peter 3:19], (and) by death overcoming death.
On Christ and Antichrist, Section 26
He [John the Baptist] also first preached to those in Hades, becoming a forerunner there when he was put to death by Herod, that there too he might intimate that the Saviour would descend to ransom the souls of the saints from the hand of death.
On Christ and Antichrist, Section 45
If, on the other hand, as it reads in some manuscripts, "even in those who did not sin in the likeness of Adam's transgression," this death, namely that which was keeping souls bound in the underworld, is said to exercise dominion, then we shall understand it to mean that even the saints had fallen prey to that death certainly under the law of dying, even if not under the punishment of sin. But it was on this account that Christ descended into the underworld, not only because he would not be held by death [Acts 2:24], but also in order that he might release those who were held there, as we said, not so much through the crime of transgression as much as by the condition of dying. As it is written, "Many bodies of saints who were sleeping were resurrected with him and entered into the holy city." [Matthew 27:52-53] In this as well the prophet's sayings were fulfilled, in which he said of Christ, "In ascending on high he led captivity captive." [Ephesians 4:8-9] Thus by his own resurrection he has already destroyed the dominions of death, which is also why it is written that he set captivity free.
Commentary on Romans, Book 5, Section 37
Also in the same place: "For in this also was it preached to them that are dead, that they might be raised again."
Treatise XII Three Books of Testimonies Against the Jews
But tomorrow assemble for me all your citizens, and I will preach in their presence and sow among them the word of God, concerning the coming of Jesus, how he was born; and concerning his mission, for what purpose he was sent by the Father; and concerning the power of his works, and the mysteries which he proclaimed in the world, and by what power he did these things; and concerning his new preaching, and his abasement and humiliation, and how he humbled himself, and died and debased his divinity and was crucified, and descended into Hades, and burst the bars which from eternity had not been broken, and raised the dead; for he descended alone, but rose with many, and thus ascended to his Father.
Church History (Book 1), Chapter 13, Section 19
This Body it was that was laid in a grave, when the Word had left it, yet was not parted from it, to preach, as Peter says, also to the spirits in prison [1 Peter 3:19].
And this above all shows the foolishness of those who say that the Word was changed into bones and flesh. For if this had been so, there were no need of a tomb. For the Body would have gone by itself to preach to the spirits in Hades. But as it was, He Himself went to preach, while the Body Joseph wrapped in a linen cloth, and laid it away at Golgotha. [Mark 15:46]
Letter 59, Sections 5-6
He departed from Sheol and took up His abode in the Kingdom; that He might seek out a path from Sheol which oppresses all, to the Kingdom which requites all. For our Lord gave His resurrection as a pledge to mortals, that He would remove them from Sheol, which receives the departed without distinction, to the Kingdom which admits the invited with distinction; so that, from [the plan] which makes equal the bodies of all men within it, we may come to [the plan] which distinguishes the works of all men within it. This is He Who descended to Sheol and ascended, that from [the place] which corrupts its sojourners, He might bring us to the place which nourishes with its blessings its dwellers...
Sheol brought Him forth, that through Him its treasures might be emptied out...
For our Lord bare His cross and went forth according to the will of Death: but He cried upon the cross [Matthew 27:50-52] and brought forth the dead from within Sheol against the will of Death. For in that very thing by which Death had slain Him [i.e., the body], in that as armour He bore off the victory over Death. But the Godhead concealed itself in the manhood and fought against Death, Death slew and was slain. Death slew the natural life; and the supernatural life slew Him. And because Death was not able to devour Him without the body, nor Sheol to swallow Him up without the flesh, He came unto the Virgin, that from thence He might obtain that which should bear Him to Sheol; as from beside the ass they brought for Him the colt whereon He entered Jerusalem, and proclaimed concealing her overthrow and the destruction of her children. With the body then that [was] from the Virgin, He entered Sheol and plundered its storehouses and emptied its treasures. He came then to Eve the Mother of all living. This is the vine whose fence Death laid open by her own hands, and caused her to taste of his fruits. So Eve the Mother of all living became the well-spring of death to all living. But Mary budded forth, a new shoot from Eve the ancient vine; and new life dwelt in her, that when Death should come confidently after his custom to feed upon mortal fruits, the life that is slayer of death might be stored up [therein] against him; that when Death should have swallowed [the fruits] without fear, he might vomit them forth and with them many. For [He Who is] the Medicine of life flew down from heaven, and was mingled in the body, the mortal fruit. And when Death came to feed after his custom, the Life in His turn swallowed up Death. This is the food that hungered to eat its eater. So then, by one fruit which Death swallowed hungrily, he vomited up many lives which he had swallowed greedily. The hunger then which hurried him against one, emptied out his greed which had hurried him against many. Thus Death was diligent to swallow one, but was in haste to set many free. For while One was dying on the cross, many that were buried from within Sheol were coming forth at His cry. [Matthew 27:50-53] This is the fruit that cleft asunder Death who had swallowed it, and brought out from within it the Life in quest of which it was sent. For Sheol hid away all that she had devoured. But through One that was not devoured, all that she had devoured were restored from within her. He, whose stomach is disordered, vomits forth both that which is sweet to him and that which is not sweet. So the stomach of Death was disordered, and as he was vomiting forth the medicine of life which had sickened it, he vomited forth along with it also those lives that had been swallowed by him with pleasure.
This is the Son of the carpenter, Who skilfully made His cross a bridge over Sheol that swallows up all, and brought over mankind into the dwelling of life. And because it was through the tree that mankind had fallen into Sheol, so upon the tree they passed over into the dwelling of life. Through the tree then wherein bitterness was tasted, through it also sweetness was tasted; that we might learn of Him that among the creatures nothing resists Him. Glory be to You, Who laid Your cross as a bridge over death, that souls might pass over upon it from the dwelling of the dead to the dwelling of life!
Homily on Our Lord
He was truly laid as Man in a tomb of rock; but rocks were rent asunder by terror because of Him. He went down into the regions beneath the earth, that thence also He might redeem the righteous. For, tell me, could thou wish the living only to enjoy His grace, and that, though most of them are unholy; and not wish those who from Adam had for a long while been imprisoned to have now gained their liberty? Esaias the Prophet proclaimed with loud voice so many things concerning Him; would you not wish that the King should go down and redeem His herald? David was there, and Samuel, and all the Prophets, John himself also, who by his messengers said, Are you He that should come, or look we for another [Matthew 11:3]? Would you not wish that He should descend and redeem such as these?
But He who descended into the regions beneath the earth came up again; and Jesus, who was buried, truly rose again the third day. And if the Jews ever worry you, meet them at once by asking thus: Did Jonah come forth from the whale on the third day, and has not Christ then risen from the earth on the third day?
Catechetical Lecture 4, Sections 11-12
He cried to the Father, saying, Father, into Your hands I commend My spirit [Luke 23:46]; I commend it, that I may take it again. And having said these things, He gave up the ghost [Matthew 27:50]; but not for any long time, for He quickly rose again from the dead.
The Sun was darkened, because of the Sun of Righteousness [Malachi 4:2]. Rocks were rent, because of the spiritual Rock. Tombs were opened, and the dead arose, because of Him who was free among the dead; He sent forth His prisoners out of the pit wherein is no water [Zechariah 9:11].
Catechetical Lecture 13, Sections 33-34
The Enemy, therefore, beholding in Him such power, saw also in Him an opportunity for an advance, in the exchange, upon the value of what he held. For this reason he chooses Him as a ransom for those who were shut up in the prison of death. But it was out of his power to look on the unclouded aspect of God; he must see in Him some portion of that fleshly nature which through sin he had so long held in bondage. Therefore it was that the Deity was invested with the flesh, in order, that is, to secure that he, by looking upon something congenial and kindred to himself, might have no fears in approaching that supereminent power; and might yet by perceiving that power, showing as it did, yet only gradually, more and more splendour in the miracles, deem what was seen an object of desire rather than of fear... His choosing to save man is a testimony of his goodness; His making the redemption of the captive a matter of exchange exhibits His justice, while the invention whereby He enabled the Enemy to apprehend that of which he was before incapable, is a manifestation of supreme wisdom...
For since, as has been said before, it was not in the nature of the opposing power to come in contact with the undiluted presence of God, and to undergo His unclouded manifestation, therefore, in order to secure that the ransom in our behalf might be easily accepted by him who required it, the Deity was hidden under the veil of our nature, that so, as with ravenous fish, the hook of the Deity might be gulped down along with the bait of flesh, and thus, life being introduced into the house of death, and light shining in darkness, that which is diametrically opposed to light and life might vanish; for it is not in the nature of darkness to remain when light is present, or of death to exist when life is active.
The Great Catechism, Chapter XXIII-XXIV
What shall we learn of the three days' time? [...] This one hath loosed the oath of death, this one hath comforted the firstborn of the dead, in this one the iron gates of death are broken down, in this one the brass of the rod of hell are broken. Now the prison of death is opened, now the prisoners are declared to be released... As the ruler of darkness could not approach the presence of the Light unimpeded, had he not seen in Him something of flesh, then, as soon as he saw the God-bearing flesh and saw the miracle performed through it by the Deity, he hoped that if he came to take hold of the flesh through death, then he would take hold of all the power contained in it. Therefore, having swallowed the bait of the flesh, he was pierced by the hook of the Deity and thus the dragon was transfixed by the hook.
Of the three days between the death and resurrection of our Lord Jesus (De tridui inter mortem et resurrectionem domini nostri Jesu), Section 3
Light's glittering morn bedecks the sky, heaven thunders forth its victor cry, the glad earth shouts its triumph high, and groaning hell makes wild reply:
While he, the King of glorious might, treads down death's strength in death's despite, and trampling hell by victor's right, brings forth his sleeping Saints to light.
Fast barred beneath the stone of late in watch and ward where soldiers wait, now shining in triumphant state, He rises Victor from death's gate.
Hell's pains are loosed, and tears are fled; captivity is captive led; the Angel, crowned with light, hath said, 'The Lord is risen from the dead.'
Aurora Lucis Rutilat
Something strange is happening - there is a great silence on earth today, a great silence and stillness. The whole earth keeps silence because the King is asleep. The earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began. God has died in the flesh and hell trembles with fear.
He has gone to search for our first parent, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, he has gone to free from sorrow the captives Adam and Eve, he who is both God and the son of Eve. The Lord approached them bearing the cross, the weapon that had won him the victory. At the sight of him Adam, the first man he had created, struck his breast in terror and cried out to everyone: “My Lord be with you all.” Christ answered him: “and with your spirit.” He took him by the hand and raised him up, saying : “Awake, O sleeper, and rise from the dead, and Christ will give you light.”
I am your God, who for your sake have become your son. Out of love for you and for your descendants I now by my own authority command all who are held in bondage to come forth , all who are in darkness to be enlightened, all who are sleeping to arise. I order you, O sleeper, to awake. I did not create you to be held a prisoner in hell. Rise from the dead, for I am the life of the dead. Rise up, work of my hands, you who were created in my image. Rise, let us leave this place, for you are in me and I am in you; together we form only one person and we cannot be separated.
For your sake I, your God, became your son; I, the Lord, took the form of a slave; I, whose home is above the heavens, descended to the earth and beneath the earth. For your sake, for the sake of man, I became like a man without help, free among the dead. For the sake of you, who left a garden, I was betrayed to the Jews in a garden, and I was crucified in a garden.
See on my face the spittle I received in order to restore to you the life I once breathed into you. See there the marks of the blows I received in order to refashion your warped nature in my image. On my back see the marks of scourging I endured to remove the burden of sin that weighs upon your back. See my hands, nailed firmly to a tree, for you who once wickedly stretched out your hand to a tree.
I slept on the cross and a sword pierced my side for you who slept in paradise and brought forth Eve from your side. My side has healed the pain in yours. My sleep will rouse you from your sleep in hell. The sword that pierced me has sheathed the sword that was turned against you.
Rise, let us leave this place. The enemy led you out of the earthly paradise. I will not restore you to that paradise, but I will enthrone you in heaven. I forbade you the tree that was only a symbol of life, but see, I who am life itself am now one with you. I appointed cherubim to guard you as slaves are guarded, but now I make them worship you as God. The throne formed by cherubim awaits you, its bearers swift and eager. The bridal chamber is adorned, the banquet is ready, the eternal dwelling places are prepared, the treasure houses of all good things lie open. The kingdom of heaven has been prepared for you from all eternity.
Homily on Holy Saturday, PG 43.461
That He descended into hell is also evidently foretold in the Psalms, where it is said, "You have brought Me also into the dust of the death." And again, "What profit is there in my blood, when I shall have descended into corruption?" And again, "I descended into the deep mire, where there is no bottom." Moreover, John says, "Are You He that shall come (into hell, without doubt), or do we look for another?" Whence also Peter says that "Christ being put to death in the flesh, but quickened in the Spirit which dwells in Him, descended to the spirits who were shut up in prison, who in the days of Noah believed not, to preach unto them;" where also what He did in hell is declared. Moreover, the Lord says by the Prophet, as though speaking of the future, "You will not leave my soul in hell, neither will You suffer Your Holy One to see corruption." Which again, in prophetic language he speaks of as actually fulfilled, "O Lord, You have brought my soul out of hell: You have saved me from them that go down into the pit"... He returned, therefore, a victor from the dead, leading with Him the spoils of hell. For He led forth those who were held in captivity by death, as He Himself had foretold, when He said, "When I shall be lifted up from the earth I shall draw all unto Me." To this the Gospel bears witness, when it says, "The graves were opened, and many bodies of saints which slept arose, and appeared unto many, and entered into the holy City"...
Commentary on the Apostles' Creed
But the lower parts of the earth, hell, are understood to be where our Lord and Savior descended, so that He might lead with Him to the heavens the souls of the saints who were being held captive there. Hence, after His resurrection, many bodies of the righteous were seen in the holy city (Matthew 27:52-53). And that hell is in the lower part of the earth is attested by the Psalmist who says: "The earth opened and swallowed up Dathan and covered the congregation of Abiron" (Psalm 106:17). This is also explained more fully in the Book of Numbers (chapter 16). In another place we read: "Let death come upon them and let them go down alive into hell" (Psalm 55:15).
Commentariorum In Epistolam Beati Pauli Ad Ephesios, Book 2, on Ephesians 4:9
After having said that "Christ was put to death in the flesh, and quickened in the spirit," the apostle immediately went on to say: "in which also He went and preached unto the spirits in prison; which sometime were unbelieving, when once the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water;" thereafter he added the words: "which baptism also now by a like figure has saved you." [1 Peter 3:18-21] This, therefore, is felt by me to be difficult. If the Lord when He died preached in hell to spirits in prison, why were those who continued unbelieving while the ark was a preparing the only ones counted worthy of this favour, namely, the Lord's descending into hell? For in the ages between the time of Noah and the passion of Christ, there died many thousands of so many nations whom He might have found in hell. I do not, of course, speak here of those who in that period of time had believed in God, as, e.g. the prophets and patriarchs of Abraham's line, or, going farther back, Noah himself and his house, who had been saved by water (excepting perhaps the one son, who afterwards was rejected), and, in addition to these, all others outside of the posterity of Jacob who were believers in God, such as Job, the citizens of Nineveh, and any others, whether mentioned in Scripture or existing unknown to us in the vast human family at any time. I speak only of those many thousands of men who, ignorant of God and devoted to the worship of devils or of idols, had passed out of this life from the time of Noah to the passion of Christ. How was it that Christ, finding these in hell, did not preach to them, but preached only to those who were unbelieving in the days of Noah when the ark was a preparing? Or if he preached to all, why has Peter mentioned only these, and passed over the innumerable multitude of others?
It is established beyond question that the Lord, after He had been put to death in the flesh, "descended into hell;" for it is impossible to gainsay either that utterance of prophecy, "You will not leave my soul in hell," — an utterance which Peter himself expounds in the Acts of the Apostles, lest any one should venture to put upon it another interpretation — or the words of the same apostle, in which he affirms that the Lord "loosed the pains of hell, in which it was not possible for Him to be holden." Who, therefore, except an infidel, will deny that Christ was in hell? As to the difficulty which is found in reconciling the statement that the pains of hell were loosed by Him, with the fact that He had never begun to be in these pains as in bonds, and did not so loose them as if He had broken off chains by which He had been bound, this is easily removed when we understand that they were loosed in the same way as the snares of huntsmen may be loosed to prevent their holding, not because they have taken hold. It may also be understood as teaching us to believe Him to have loosed those pains which could not possibly hold Him, but which were holding those to whom He had resolved to grant deliverance...
As to the first man, the father of mankind, it is agreed by almost the entire Church that the Lord loosed him from that prison; a tenet which must be believed to have been accepted not without reason, — from whatever source it was handed down to the Church — although the authority of the canonical Scriptures cannot be brought forward as speaking expressly in its support, though this seems to be the opinion which is more than any other borne out by these words in the book of Wisdom. [Wisdom 10:1-2] Some add to this [tradition] that the same favour was bestowed on the holy men of antiquity — on Abel, Seth, Noah and his house, Abraham, Isaac, Jacob, and the other patriarchs and prophets, they also being loosed from those pains at the time when the Lord descended into hell...
But seeing that plain scriptural testimonies make mention of hell and its pains, no reason can be alleged for believing that He who is the Saviour went there, except that He might save from its pains; but whether He did save all whom He found held in them, or some whom He judged worthy of that favour, I still ask: that He was, however, in hell, and that He conferred this benefit on persons subjected to these pains, I do not doubt...
You perceive, therefore, how intricate is the question why Peter chose to mention, as persons to whom, when shut up in prison, the gospel was preached, those only who were unbelieving in the days of Noah when the ark was a preparing — and also the difficulties which prevent me from pronouncing any definite opinion on the subject.
Letter 164 (A.D. 414), Sections 2, 3, 6, 8, 10
The gospel is preached to the Gentiles who are dead in sin, but this may also refer to the fact that when the Lord was buried in the tomb he went to preach to those who live in hell.
Introductory Commentary on 1 Peter
In this cause, the Gospel has also been preached to the dead: that they may be judged according to men in the flesh, but live according to God in the spirit. The order is as follows: Those who slander you will give an account to him who judges the living and the dead (1 Peter 4:5): for the dead are also judged; this is evident from the Lord's coming to Hades. For when he went there, namely through his death on the cross, he preached, just as he did to those who were living on earth. However, he preached not by word, but by deed. And just as he came into the world to those who were ready to recognize him, for justification, but to those who wished to remain ignorant, for condemnation: so also to those who were in Hades. For he came to judgment for those who lived according to the flesh in a human manner. But for those who lived according to the spirit, that is, according to a spiritual and honorable life, he came for glory and salvation. Therefore, he can rightly be called “the judge of both the living and the dead” (1 Peter 4:5). So they say. Indeed, the ancient Fathers interpreted this, "In this cause, the Gospel has also been preached to the dead," as a severed part, having no concern for continuity with the preceding, nor for the fact that it ought to be referred to what was said as a cause. For it must have a cause in its statement: but as we said, they interpreted it as an intersection in this way. For the sacred Scripture has said to call the dead in two ways: either those who are dead in sins, who can never see life; or those who have become conformed to the death of Christ, and are indeed dead to the world, that is, to worldly desires, but live only to Christ, as Paul also says: "And the life I now live in the flesh, I live by faith in the Son of God." (Gal. 2:20) Therefore, they say that those who are thus dead to Christ condemn themselves in the flesh because of their negligent and slothful previous life. This, however, is to live by the spirit or life according to Christ: for the former condemnation makes them more eager regarding the present and what is at hand. And indeed, they are in this way. And although someone might say that these things are rightly so. Nevertheless, what has been said does not entirely hold. However, since it had been said above about those who were in Hades, to whom it was also preached, it is fitting to refer the present discourse to that, which is introduced by reason, and not only to consider, as has now been said. Consequently, we say that because he had said immediately before, "Who is ready to judge the living and the dead" (1 Peter 4:5): an exception could be raised against these: "And where are the living or where are the dead judged?" He adds faith to the discourse, from what he had said before, that it was also preached to those spirits who were in prison (1 Peter 3:19): and this preaching was made to them for judgment or for condemnation: indeed to those who were conscious of good life, immediately holding to the kindness of him who had appeared there; but to the wicked, filled with shame, and waiting for their own condemnation. Therefore, it confirms that the Lord is the judge of the dead. As for the living, when He came into the world according to mortal life, men had His presence as a condemnation, since the good indeed ran to Him and were instructed, while the wicked rejected Him and willingly abominated the truth: this was indeed their condemnation. Therefore, the Lord also says, "I came into the world for judgment," (Jn. 9:39) that is, for condemnation. Thus, the Lord is the “judge of both the living and the dead”: and the rendering of causes will be based on the entire discourse and not on a part. Therefore, what is said, that they may be judged in the flesh, should be understood as when the Lord approached those who were in Hades, those who had lived carnally in the world were condemned: while those who lived spiritually were either brought to life together with the Lord (for many bodies of the saints who had fallen asleep were raised Matt. 27:52), or through good hope. Furthermore, it is said that they will be judged and live, taking time for time, namely the future for the past, which is frequent in sacred Scripture. "The end of all things is at hand," (1 Peter 4:7) he says, that is, for those who are justified in life and for those who are in Hades. For in the second coming, what is reserved for each will be fulfilled. But if anyone despises the preaching of the Lord in Hades, saying that nothing can benefit the dead, because according to the prophet David, no one confesses in Hades (Ps. 6:6); he understands the preaching in Hades totally and considers confession not as praise of God but as a manifestation: not knowing what is said: "The dead shall not praise you, O Lord” (Ps. 113:17); and it is said: “In Hades, who shall confess to you?' (Ps.4:6) Thus, it should be understood that confession is an act of thanksgiving to God when someone is freed from grave troubles. Therefore, since all things that are dealt with in this present life, where they are completed, come to an end. For the dead, all things are idle: rightly, since no one works anything for whom they would be freed to give thanks, it is said: "In Hades, who shall confess to you?" (Ps. 4:6)
Commentary on 1 Peter
Moreover, after your departure I learned from information given me by my most beloved sons the deacons that your Love had said that our Almighty Lord and Saviour Jesus Christ, when He descended into hell, saved all who there acknowledged Him as God, and delivered them from the pains due to them. With regard to this subject I desire that your Charity should think very differently. For, when He descended into hell, He delivered through His grace those only who both believed that He should come and observed His precepts in their lives... Considering, therefore, all these things, hold nothing but what the true faith teaches through the Catholic Church: namely, that the Lord in descending into hell rescued from infernal durance those only whom while living in the flesh He preserved through His grace in faith and good conduct.
Book 7, Letter 15
Here Peter uses “dead” to refer to the Gentiles, who are dead because of their insurmountable sins and whom he wants to see turn to Christ. Such sinners, after they accept his commandments, judge themselves in the flesh according to their human understanding, by mortifying it in fasting, prostrations, tears and other forms of suffering. They do this in order that they may live in the spirit as God wants them to, being inspired by the word of the apostle Paul, who said: “If our outer man is being destroyed, our inner man is being renewed day by day.”
Catena
Because of this, the gospel was preached even to the dead, etc. So great is God's care, so great his love, so great is his desire that we be mortified in the flesh but made alive in the spirit, that he commanded the word of faith to be preached even to those who are involved in greater crimes and justly named among the dead, namely, in indulgences, desires, drunkenness, revelries, drinkings, and illicit idol worship, so that these too, being judged, that is, having spurned and rejected carnal desires, may live spiritually, and together with those whom the grace of the Gospel found living innocently, may expect eternal life.
Commentary on the Catholic Epistles
The soul when it was deified descended into Hades, in order that, just as the Sun of Righteousness [Malachi 4:2] rose for those upon the earth, so likewise He might bring light to those who sit under the earth in darkness and shadow of death [Isaiah 9:2]: in order that just as He brought the message of peace to those upon the earth, and of release to the prisoners, and of sight to the blind , and became to those who believed the Author of everlasting salvation and to those who did not believe a reproach of their unbelief [1 Peter 3:19], so He might become the same to those in Hades: That every knee should bow to Him, of things in heaven, and things in earth and things under the earth. [Philippians 2:10] And thus after He had freed those who had been bound for ages, straightway He rose again from the dead, showing us the way of resurrection.
An Exposition of the Orthodox Faith (Book 3), Chapter 29
Christ was preached to many who rose again at his resurrection, something which is attested in Matthew [27:52-53]. In this life sinners bear sufferings in the body by means of repentance, in order to gain a constant and blessed life in that spiritual citizenship. It seems that by the “dead” Peter means sinners and that by life in the Spirit he means repentance.
Commentaries
Some of the ancient fathers explained the words "the gospel was preached to the dead" as a separate section, paying no attention whatsoever to their connection with the preceding discourse — to the fact that what is presented as a cause must be referred to what precedes it. For these words must be understood as a cause. But they, as has been said, explained them separately, namely thus: the dead, they said, Scripture calls people of two kinds: either those who died in sins, who never knew life at all, or those who conformed themselves to the death of Christ and died to this world, that is, to worldly lusts, and live for Christ alone, as Paul also says: "And the life which I now live in the flesh I live by faith in the Son of God" (Gal. 2:20). So then, they say, those who died in this manner for Christ condemn themselves in the flesh for their former careless and dissipated life, but they live in the spirit, that is, a life after the example of Christ. For the condemnation of their former conduct makes them more courageous and careful regarding the present. So they explain it. One might even approve of such an explanation, but the saying has not yet been fully clarified. Since it was said above concerning those in Hades, that "He preached also to the spirits in prison" (1 Pet. 3:19), it is to that passage that the present saying, expressed as a cause, must be referred, and it should not be regarded as a new saying. Therefore we say: since before this the apostle said, "Him who is ready to judge the living and the dead" (1 Pet. 4:5), and to this one could object: where then are the living judged, and where the dead? — he confirms this by what was said above, namely that He preached also to the spirits in prison, and that this preaching served as a judgment, that is, as a condemnation. Some, those who recognized their life as good, when Goodness appeared there, immediately united themselves with It; but those who were evil were filled with shame because of this, and received condemnation upon themselves. This is what "Judge of the dead" means. "Judge of the living": when the Lord came into this corruptible life, people found in His coming a judgment upon themselves. Some, the good, eagerly accepted His teaching, while others, the evil, rejected the truth and shut their own eyes against it. Which is why it is said: "For judgment," that is, for condemnation, "I have come into this world" (John 9:39). Thus Christ is the Judge of the living and the dead!
Commentary on 1 Peter
"Having been judged in the flesh." The complete thought is this: when the Lord visited those in Hades, some, who in this world had lived according to the flesh, were condemned, while others, who had lived spiritually, either rose together with the Lord, for "many bodies of the saints who had fallen asleep were raised" (Matt. 27:52), or were enlivened by good hope.
Commentary on 1 Peter
Since it was fitting for Christ to die in order to deliver us from death, so it was fitting for Him to descend into hell in order to deliver us also from going down into hell. Hence it is written (Hosea 13:14): "O death, I will be thy death; O hell, I will be thy bite." Secondly, because it was fitting when the devil was overthrown by the Passion that Christ should deliver the captives detained in hell, according to Zechariah 9:11: "Thou also by the blood of Thy Testament hast sent forth Thy prisoners out of the pit."
Question 52. Christ's descent into hell, Article 1
I answer that, As Christ, in order to take our penalties upon Himself, willed His body to be laid in the tomb, so likewise He willed His soul to descend into hell. But the body lay in the tomb for a day and two nights, so as to demonstrate the truth of His death. Consequently, it is to be believed that His soul was in hell, in order that it might be brought back out of hell simultaneously with His body from the tomb.
Reply to Objection 1. When Christ descended into hell He delivered the saints who were there, not by leading them out at once from the confines of hell, but by enlightening them with the light of glory in hell itself. Nevertheless it was fitting that His soul should abide in hell as long as His body remained in the tomb.
Reply to Objection 2. By the expression "bars of hell" are understood the obstacles which kept the holy Fathers from quitting hell, through the guilt of our first parent's sin; and these bars Christ burst asunder by the power of His Passion on descending into hell: nevertheless He chose to remain in hell for some time, for the reason stated above.
Reply to Objection 3. Our Lord's expression is not to be understood of the earthly corporeal paradise, but of a spiritual one, in which all are said to be who enjoy the Divine glory. Accordingly, the thief descended locally into hell with Christ, because it was said to him: "This day thou shalt be with Me in paradise"; still as to reward he was in paradise, because he enjoyed Christ's Godhead just as the other saints did.
Question 52. Christ's descent into hell, Article 4
When Christ descended into hell, all who were in any part of hell were visited in some respect: some to their consolation and deliverance, others, namely, the lost, to their shame and confusion.
Question 52. Christ's descent into hell, Article 6
But the end of all things is at hand: be ye therefore sober, and watch unto prayer.
Πάντων δὲ τὸ τέλος ἤγγικε. σωφρονήσατε οὖν καὶ νήψατε εἰς τὰς προσευχάς·
Всѣ̑мъ же кончи́на прибли́жисѧ. Оу҆цѣломꙋ́дритесѧ ᲂу҆̀бо и҆ трезви́тесѧ въ моли́твахъ.
And let us imitate the Lord, "who, when He was reviled, reviled not again ; " when He was crucified, He answered not; "when He suffered, He threatened not ; " but prayed for His enemies, "Father, forgive them; they know not what they do." If any one, the more he is injured, displays the more patience, blessed is he. If any one is defrauded, if any one is despised, for the name of the Lord, he truly is the servant of Christ. Take heed that no plant of the devil be found among you, for such a plant is bitter and salt. "Watch ye, and be ye sober," in Christ Jesus.
Epistle of Ignatius to the Ephesians
"For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist;" and whosoever does not confess the testimony of the cross, is of the devil; and whosoever perverts the oracles of the Lord to his own lusts, and says that there is neither a resurrection nor a judgment, he is the first-born of Satan. Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from the beginning; "watching unto prayer," and persevering in fasting; beseeching in our supplications the all-seeing God "not to lead us into temptation," as the Lord has said: "The spirit truly is willing, but the flesh is weak."
Epistle to the Philippians 7
Peter is saying that once the gospel has been preached to the Gentiles the end will have come.
Introductory Commentary on 1 Peter
7–9The end of all things is at hand. Therefore, be sober and watchful in prayer. Above all, keep fervent in your love for one another, because love covers a multitude of sins. Be hospitable to one another without complaint. The end, that is, completion, consummation or the end of all the prophets is said to be imminent: however, the true word is Christ, for He is the perfection of all. And not as the Greeks rave, who indeed say that pleasure is the end, like Epicurus, while others say wisdom or contemplation or virtue. Therefore, since perfection has come in Christ, Peter also says, having been made conformable to this perfection, present yourselves in all things without defect in sobriety, in vigilance for prayers (for the prayer of the sober or the watchful, and not of those who are held by the drunkenness of worldly things), in love for one another. Paul, however, says that this is the change of the law (Rom. 13:10): here indeed that it may cover sins. For mercy towards one's neighbor makes God merciful to us. This mercy would never proceed to what is righteous, unless it is out of great love. But where he mentions love, he also adds that those who are endowed with love, namely hospitality, which he commands to be shown without complaint; for this is the essence of true love. "love covers a multitude." This means persevering and enduring and stretched out over a long period.
Commentary on 1 Peter
The end of all things is near. Let no one soothe themselves with the delay of the future judgment, in which he said that the living and the dead were to be judged; he prudently warns, for although the coming of the final judgment is uncertain, it is certain to all that in this mortal life they cannot long endure.
Commentary on the Catholic Epistles
Be therefore prudent, etc. And the Lord in the Gospel has commanded us to always pray and watch, in view of the uncertain end. For he says, speaking of the day of judgment: Watch therefore, praying continually, that you may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of Man (Luke XXI). But we are rightly ordered to watch in prayers, so that when we stand for prayer, all carnal and secular thought may depart, nor should the mind then think of anything except what it is praying for. For often the enemy sneaks in and subtly deceiving, distracts our prayers so that we both have one thing in our heart and utter another with our voice, whereas with sincere intention, it is not the sound of the voice but the sense of the soul that ought to pray to God.
Commentary on the Catholic Epistles
That is, both to those who were justified during their life, and to those who were justified in Hades. For at the second coming of the Lord, what is due shall be fully rendered to each one. If someone should reject the Lord's preaching in Hades, saying that for those in Hades, the dead, there is no benefit from it, according to what is said: "In the grave, who will praise You?" (Ps. 6:6); then such a person understands the preaching that took place in Hades in a crude way, and under confession understands not praise to God, but confession of sins, not understanding the saying: "The dead will not praise You, O Lord" (Ps. 113:25). Since with the present life the accomplishment of all deeds comes to an end (for everything will die without activity), it is rightly said: "In the grave, who will praise You?" — because no one will accomplish anything for which he might be set free and give thanks. "The end" is the same as fulfillment, completion. "The end of all things is at hand" (1 Pet. 4:7), and this "end" in the true sense is Christ. For He is the perfection of all things, and not what the pagans vainly consider to be the end of all things, when some say, for example Epicurus, that the end of all things is pleasure, others say knowledge or contemplation, and still others say virtue.
Commentary on 1 Peter
And since the perfection of all things, Christ, has come, and you are being conformed to this perfection, let there be found in you no deficiency in anything — neither in chastity, nor in sobriety, nor in watchfulness for prayer (for prayer belongs to those who are watchful), nor in love for one another.
Commentary on 1 Peter
And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.
πρὸ πάντων δὲ τὴν εἰς ἑαυτοὺς ἀγάπην ἐκτενῆ ἔχοντες, ὅτι ἡ ἀγάπη καλύψει πλῆθος ἁμαρτιῶν·
Пре́жде же всѣ́хъ дрꙋ́гъ ко дрꙋ́гꙋ любо́вь прилѣ́жнꙋ и҆мѣ́йте, занѐ любо́вь покрыва́етъ мно́жество грѣхѡ́въ.
Love unites us to God. Love covers a multitude of sins. Love bears all things, is long-suffering in all things. There is nothing base, nothing arrogant in love. Love admits of no schisms: love gives rise to no seditions: love does all things in harmony. By love have all the elect of God been made perfect; without love nothing is well-pleasing to God.
Letter to the Corinthians (Clement)
This is love, to love God and our neighbour. This conducts to the height which is unutterable. "Love covers a multitude of sins. Love beareth all things, suffereth all things." Love joins us to God, does all things in concord. In love, all the chosen of God were perfected. Apart from love, nothing is well pleasing to God.
The Stromata Book 4
" For, strictly speaking, there cannot any longer be reckoned ought against the martyrs, by whom in the baptism (of blood) life itself is laid down. Thus, "love covers the multitude of sins; " and loving God, to wit, with all its strength (by which in the endurance of martyrdom it maintains the fight), with all its life (which it lays down for God), it makes of man a martyr.
Scorpiace
So then he who sins loves not, for charity shall cover the multitude of sins. But if charity exclude the desire of sin, it excludes also fear, charity then is full of perfect faith.
Letter 78
Nothing is stronger against the wiles of the devil, dearly beloved, than the kindness, mercy and generosity of love, through which every sin is either avoided or conquered.
Sermons 74.5
Above all, have fervent charity among yourselves. He rightly added "fervent," because we can always love, but we cannot always be vigilant in prayers due to the frailty of the flesh; we might not always be able to engage in the virtues he subsequently mentions, that is, hospitality, teaching, the administration of graces, whether common or special to our neighbors, and other such things. For indeed, these must necessarily be done both through bodily effort and at appropriate times. However, the charity itself, under whose influence these external actions are performed, can always be present within the inner person, even though it cannot always be publicly displayed.
Commentary on the Catholic Epistles
Because charity covers a multitude of sins. Especially when it is truthfully said to God: "And forgive us our debts, as we forgive our debtors" (Matth. VI). And indeed, it is certain that all the good works we do atone for and cover the faults we have committed, but this is particularly said of charity, through which we forgive our neighbors what they owe us, because it is most just with God that according to the measure of mercy we have used, it will be measured to us. As, on the contrary, the wise man severely rebukes the merciless, saying: "A man preserves anger against man, and seeks healing from God?" (Eccli. XXVIII). And there is no doubt that in the case of one who, through charity, does everything he can for the correction of his neighbor, admonishing, rebuking, chastising, charity itself covers a multitude of sins, as James attests, saying: "He who converts a sinner from the error of his way shall save his soul from death, and shall cover a multitude of sins" (James V).
Commentary on the Catholic Epistles
Love the Apostle Paul called "the fulfillment of the law" (Rom. 13:10), while Peter calls it able to cover sins: this is because mercy toward our neighbor makes God merciful toward us.
Commentary on 1 Peter
It is true that there is a thing crudely called charity, which means charity to the deserving poor; but charity to the deserving is not charity at all, but justice. It is the undeserving who require it, and the ideal either does not exist at all, or exists wholly for them.
Heretics, Ch. 12: Paganism and Mr. Lowes Dickinson (1905)
Every generous person will admit that the one kind of sin which charity should cover is the sin which is inexcusable.
Heretics, Ch. 12: Paganism and Mr. Lowes Dickinson (1905)
Use hospitality one to another without grudging.
φιλόξενοι εἰς ἀλλήλους ἄνευ γογγυσμῶν·
Страннолю́бцы дрꙋ́гъ ко дрꙋ́гꙋ, без̾ ропта́нїи.
If you receive your neighbor as though he were Christ, you will not complain or feel embarrassed but rather rejoice in your service. But if you do not receive him as if he were Christ, you will not receive Christ either, because he said: “Whoever receives you, receives me.” If you do not show hospitality in this way, you will have no reward. Abraham received passers-by and travelers just as they were. He did not leave them to his servants. On the contrary, he ordered his wife to bring flour, even though he had domestic help. But he and his wife wanted to earn the blessing, not only of hospitality but of service also. This is how we ought to show hospitality, by doing all the work ourselves, so that we may be sanctified.
Catena
Those who offer hospitality to others make themselves happy and content, not so much because they are giving of their own as because they are being helped by others. And this in two ways; first, because they enjoy the company of their guests, and second, because they earn a reward for their hospitality. But if you receive a brother, do not be distracted by too much serving, and do not attempt what is beyond your strength. Unnecessary effort is always tedious, and such exertions will only embarrass your guests. Do not let your guest become a cause for impoverishing yourself, but even in hard times be as generous as you can.
Catena
Therefore, dearest brothers, love hospitality, love the works of charity. For hence it is said through Paul: "Let brotherly love continue in you, and do not forget hospitality. For through this some have pleased, having received angels as guests." Hence Peter says: "Be hospitable to one another without murmuring." Hence Truth itself says: "I was a stranger, and you took me in."
Forty Gospel Homilies, Homily 23
Having spoken of love, he adds what is closely connected with love — "hospitality," which he commands to perform without grumbling; and to those who abound in every gift, he commands to share with a brother in need. For example, one who has the word of teaching (for this is what "as the oracles of God" (1 Pet. 4:11) indicates) — let him impart it to the one who needs it; one who has an abundance of food, let him give to the one who lacks it, and give not sparingly, but as much as the power of God's gift allows. To this, he says, I exhort you so that God may be glorified in all, whether they be pagans or your own people.
Commentary on 1 Peter
As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.
ἕκαστος καθὼς ἔλαβε χάρισμα, εἰς ἑαυτοὺς αὐτὸ διακονοῦντες ὡς καλοὶ οἰκονόμοι ποικίλης χάριτος Θεοῦ·
Кі́йждо ꙗ҆́коже прїѧ́тъ дарова́нїе, междꙋ̀ себє̀ си́мъ слꙋжа́ще, ꙗ҆́кѡ до́брїи строи́телїе разли́чныѧ блгⷣти бж҃їѧ.
God has granted to each of us the special graces needed for the upbuilding of his church, so that we will do what he has indicated should be done, not only without complaint but with joy.
On Christian Doctrine 1.15
10–11As each one has received a gift, use it to serve one another, as good stewards of the diverse grace of God. If anyone speaks, let him speak as if it were the words of God; if anyone ministers, let him do it as with the ability which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen. But also concerning the gifts that are available to each, they should be shared with the brother who has none: for example, let the one who has the discourse of teaching (for this is what it means by the words of God) generously provide for the one who is in need. Let the one who has received the supply of food give to the one who has none: not with a small spirit, but as the power of the expenses given as God permits. Furthermore, he says, I exhort you that in all things, whether among the Gentiles or even in your works, that God may be glorified. And when he had spoken thus, since he saw that some were offended because of the afflictions brought upon them, as if a promise of life had been placed in the law from all foreign troubles for those who serve the Lord: indeed, previously when he had made a statement about servants, he gave a brief exhortation about these things: but now he has used a more elaborate discourse and says: Beloved, (1 Peter 4:12) immediately signifying by this name that these things do not happen to those who are hated, but to those who are greatly loved. However, do not be surprised, that is, do not marvel, do not consider it strange (1 Peter 4:12) from the friends of God. Then, where he also said that afflictions are a fiery trial, (1 Peter 4:12) he shows that they are tempted upon them as a test: but the trial makes desirable the one who is tested, just as gold and silver. Moreover, by adding that it is more blessed for all these, namely, those who suffer these things to be conformed to the Teacher Christ: and now to be dishonored with him, so that they may be glorified together with him in the future age, when he has subjected the whole world to himself. "As each one has received a gift." For whatever is placed in us, and of which we are masters to do, can be an accusation of injustice in all these matters. For it is not only in the possession of money, but also in the abundance of other natural goods that one is obliged to give to the one who does not have: so that one may give to the needy.
Commentary on 1 Peter
It is not merely that the rich man is obliged to meet the needs of those who are less well off than he is but also that each one of us must use the gifts which we have received either by nature or by the Holy Spirit, so that no one may say that we are keeping these things to ourselves and refusing to share them with our neighbors.
Catena
Our creator and dispenser so orders all things that love is increased when the divine gifts which one does not see in himself are bestowed to be possessed by another. Thus the manifold grace of God is well dispensed when the gift received is believed to belong also to the one who does not have it and when it is believed to have been given for the sake of him with whom it is shared.
Letters 5
10–11Not to make proper use of what belongs to us and over which we are masters is a matter of extreme injustice. For not only he who has money ought to share with the one who has not, but also he who has other natural gifts, for he who did not have them himself received them from God in order to share with those who have not.
Commentary on 1 Peter
If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.
εἴ τις λαλεῖ, ὡς λόγια Θεοῦ· εἴ τις διακονεῖ, ὡς ἐξ ἰσχύος, ἧς χορηγεῖ ὁ Θεός· ἵνα ἐν πᾶσι δοξάζηται ὁ Θεὸς διὰ Ἰησοῦ Χριστοῦ, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν.
А҆́ще кто̀ глаго́летъ, ꙗ҆́кѡ словеса̀ бж҃їѧ: а҆́ще кто̀ слꙋ́житъ, ꙗ҆́кѡ ѿ крѣ́пости, ю҆́же подае́тъ бг҃ъ: да ѡ҆ все́мъ сла́витсѧ бг҃ъ і҆и҃съ хрⷭ҇то́мъ, є҆мꙋ́же є҆́сть сла́ва и҆ держа́ва во вѣ́ки вѣкѡ́въ. А҆ми́нь.
If anyone speaks, let him speak as the words of God. Fearing, indeed, lest he should say or command anything beyond the will of God or beyond what is clearly prescribed in the holy Scriptures, and be found as a false witness of God, or sacrilegious, or introducing something foreign to the doctrine of the Lord, or certainly omitting and passing over something of those things that are pleasing to God, since He Himself very manifestly instructs the preachers of truth concerning those whom they teach into life, saying: "Teaching them to observe all things whatsoever I have commanded you" (Matthew XXVIII). For He commands us to teach not just parts but all those things to be observed by their hearers.
Commentary on the Catholic Epistles
If anyone ministers, etc. Let everyone more humbly render every good thing he can to his neighbor, as certainly as he knows that he cannot have what he bestows from himself.
Commentary on the Catholic Epistles
That in all things God may be honored through Jesus Christ, etc. According to the command of Jesus Christ Himself, who said: "Let your good works be seen, and glorify your Father who is in heaven" (Matthew V). Thus, God is honored in our actions when whatever good things we do according to His will, we attribute not to our own merits but to His grace; yet, on the contrary, we attribute the evil things we do only to our own wickedness or ignorance.
Commentary on the Catholic Epistles
Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:
Ἀγαπητοί, μὴ ξενίζεσθε τῇ ἐν ὑμῖν πυρώσει πρὸς πειρασμὸν ὑμῖν γινομένῃ, ὡς ξένου ὑμῖν συμβαίνοντος,
[Заⷱ҇ 62] Возлю́бленнїи, не диви́тесѧ є҆́же въ ва́съ раждеже́нїю ко и҆скꙋше́нїю ва́мъ быва́емꙋ, ꙗ҆́кѡ чꙋ́ждꙋ ва́мъ слꙋча́ющꙋсѧ:
Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but they that endure in their faith shall be saved from under the curse itself.
The Didache, Chapter 16
But if one should captiously say, And how is it possible for feeble flesh to resist the energies and spirits of the Powers? well, let him know this, that, confiding in the Almighty and the Lord, we war against the principalities of darkness, and against death. "Whilst thou art yet speaking," He says, "Lo, here am I." See the invincible Helper who shields us. "Think it not strange, therefore, concerning the burning sent for your trial, as though some strange thing happened to you; But, as you are partaken in the sufferings of Christ, rejoice; that at the revelation of His glory ye may rejoice exultant. If ye be reproached in the name of Christ, happy are ye; for the Spirit of glory and of God resteth on you." As it is written, "Because for Thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors, through Him that loved us."
The Stromata Book 4
That afflictions and persecutions arise for the sake of our being proved. In Deuteronomy, "The Lord your God proveth you, that He may know if ye love the Lord. your God with all your heart, and with all your soul, and with all your strength." And again, Solomon: "The furnace proveth the potter's vessel, and righteous men the trial of tribulation." Paul also testifies similar things, and speaks, saying: "We glory in the hope of the glory of God. And not only so, but we glory in tribulations also; knowing that tribulation worketh patience, and patience experience, and experience hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Spirit who is given unto us." And Peter, in his epistle, lays it down, and says: "Beloved, be not surprised at the fiery heat which falleth upon you, which happens for your trial; and fail not, as if some new thing were happening unto you. But as often as ye communicate with the sufferings of Christ, rejoice in all things, that also in the revelation made of His glory you may rejoice with gladness. If ye be reproached in the name of Christ, happy are ye; because the name of the majesty and power of the Lord resteth upon you; which indeed according to them is blasphemed, but according to us is honoured."
Treatise XI Exhortation to Martyrdom Addressed to Fortunatus
That we receive more as the reward of our suffering than what we endure here in the suffering itself, The blessed Apostle Paul proves; who by the divine condescension, being caught up into the third heaven and into paradise, testifies that he heard unspeakable words, who boasts that he saw Jesus Christ by the faith of sight, who professes that which he both learnt and saw with the greater truth of consciousness, and says: "The sufferings of this present time are not worthy to be compared with the coming glory which shall be revealed in us." Who, then, does not with all his powers labour to attain to such a glory that he may become the friend of God, that he may at once rejoice with Christ, that after earthly tortures and punishments he may receive divine rewards? If to soldiers of this world it is glorious to return in triumph to their country when the foe is vanquished, how much more excellent and greater is the glory, when the devil is overcome, to return in triumph to paradise, and to bring back victorious trophies to that place whence Adam was ejected as a sinner, after casting down him who formerly had cast him down; to offer to God the most acceptable gift-an uncorrupted faith, and an unyielding virtue of mind, an illustrious praise of devotion; to accompany Him when He shall come to receive vengeance from His enemies, to stand at His side when He shall sit to judge, to become co-heir of Christ, to be made equal to the angels; with the patriarchs, with the apostles. with the prophets, to rejoice in the possession of the heavenly kingdom! Such thoughts as these, what persecution can conquer, what tortures can overcome? The brave and stedfast mind, founded in religious meditations, endures; and the spirit abides unmoved against all the terrors of the devil and the threats of the world, when it is strengthened by the sure and solid faith of things to come. In persecutions, earth is shut up, but heaven is opened; Antichrist is threatening, but Christ is protecting; death is brought in, but immortality follows; the world is taken away from him that is slain, but paradise is set forth to him restored; the life of time is extinguished, but the life of eternity is realized. What a dignity it is, and what a security, to go gladly from hence, to depart gloriously in the midst of afflictions and tribulations; in a moment to close the eyes with which men and the world are looked upon, and at once to open them to look upon God and Christ! Of such a blessed departure how great is the swiftness! You shall be suddenly taken away from earth, to be placed in the heavenly kingdoms. It behoves us to embrace these things in our mind and consideration, to meditate on these things day and night. If persecution should fall upon such a soldier of God, his virtue, prompt for battle, will not be able tO be overcome. Or if his call should come to him before, his faith shall not be without reward, seeing it was prepared for martyrdom; without loss of time, the reward is rendered by the judgment of God. In persecution, the warfare,-in peace, the purity of conscience, is crowned.
Treatise XI Exhortation to Martyrdom Addressed to Fortunatus
The trials and temptations which come to Christians are nothing new. The prophets of the Old Testament suffered exactly the same things. All such trials find their meaning and culmination in the cross of Christ. The servant is not greater than his master. If Christ suffered, how can we expect to get off any more lightly?
Introductory Commentary on 1 Peter
12–13[Syncletica] also said, ‘When the devil does not use the goad of poverty to tempt us, he uses wealth for the same purpose. When he cannot win by scorn and mockery, he tries praise and flattery. If he cannot win by giving health, he tries illness. If he cannot win by comfort, he tries to ruin the soul by vexations that lead us to act against our monastic vows. He inflicts severe sicknesses on people whom he wants to tempt and so makes them weak, and thereby shakes the love they feel towards God. But although the body is shattered and running a high temperature and thirsting unbearably, yet you, who endure all this, are a sinner; you should therefore remember the punishments of the next world, the everlasting fire, the torments of judgement. Then you will not fail in the sufferings of this present time, indeed you should rejoice because God has visited you. Keep saying the famous text: “The Lord hath chastened and corrected me: but he hath not given me over unto death” (Ps. 118:18). Iron is cleaned of rust by fire. If you are righteous and suffer, you grow to a higher sanctity. Gold is tested by fire. When a messenger from Satan is given to you to be a thorn in your flesh, lift up your heart, for you have received a gift like that of St Paul. If you suffer from fever and cold, remember the text of Scripture, “We went through fire and water,” and “thou broughtest us out into a place of rest” (Ps. 66:12). If you have overcome suffering, you may expect rest, provided you are following what is good. Cry aloud the prophet’s words, “I am poor and destitute and in misery” (Ps. 66:29). Threefold suffering like this shall make you perfect. He said also, “Thou hast set me at liberty when I was in trouble” (Ps. 4:1). So let this kind of self-discipline test our souls, for our enemy is always in sight.’
The Desert Fathers, Sayings of the Early Christian Monks
"the fiery trial that has come upon you." this is how you are proven.
Commentary on 1 Peter
Peter comforts believers here by telling them not to be upset when they face suffering, since Christ bore much more for our sakes than we could ever bear for his. We should therefore remain steadfast in such trials so that one day we may rejoice in his presence.
Summary of 1 Peter
Beloved, do not be surprised at the fiery ordeal, etc. Some manuscripts read: Do not be strangers to the fiery ordeal. The meaning of both expressions is apparent, because a faithful person should neither be surprised at why he suffers tribulations in this life, as it is for the reason that he is now tried with tribulations so that, when proven, he may be deemed worthy to receive the crown of future life; nor should anyone consider himself to be a stranger and alien from the members of Christ because he is struck by the adversities of the present age, since the death exit of the Lord (Psalm LXVII), and never in His Church, from the first martyr Abel to the last elect who will be born at the end of the age, has the persecution by unbelievers ceased. Therefore, well did he say, Do not be surprised at the fiery ordeal, he added:
Commentary on the Catholic Epistles
As though something new were happening to you. For it is very ancient and common for the chosen of God to endure adversities in this present life for eternal salvation.
Commentary on the Catholic Epistles
12–13The apostle added this to what was said before. He noticed that some were scandalized by the afflictions befalling them, since in the law peace is promised to those who serve the Lord (Rom. 2:10); and although above, when he gave instructions to servants, he briefly consoled them in a similar manner, now he gives free rein to his speech and says: "Beloved!" By this very appellation he immediately shows that afflictions come upon them not because God hates them, but because He loves them very much. "Do not think it strange" is the same as "do not be surprised" (ξενίζεσθε). Then he called the afflictions a "fiery trial" (burning), and thereby showed that they are sent upon them for testing. And testing makes the tested object very valuable, just as gold and silver. To this he added something most blessed of all, namely, that those who endure this are like their Teacher Christ, and now suffer dishonor together with Him, in order to be glorified together with Him in the age to come. In this all aspirations find their end.
Commentary on 1 Peter
But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.
ἀλλὰ καθὸ κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασι, χαίρετε, ἵνα καὶ ἐν τῇ ἀποκαλύψει τῆς δόξης αὐτοῦ χαρῆτε ἀγαλλιώμενοι.
но поне́же приѡбща́етесѧ хрⷭ҇тѡ́вымъ страсте́мъ, ра́дꙋйтесѧ, ꙗ҆́кѡ да и҆ въ ꙗ҆вле́нїе сла́вы є҆гѡ̀ возра́дꙋетесѧ веселѧ́щесѧ.
13–14"Rejoice," it is said, "that you are partakers in the sufferings of Christ:" that is, if you are righteous, you suffer for righteousness' sake, as Christ suffered for righteousness. "Happy are you, for the Spirit of God, who is the Spirit of His glory and virtue, rests on you." This possessive "His" signifies also an an angelic spirit: inasmuch as the glory of God those are, through whom, according to faith and righteousness, He is glorified, to honourable glory, according to the advancement of the saints who are brought in. "The Spirit of God on us," may be thus understood; that is, who through faith comes on the soul, like a gracefulness of mind and beauty of soul.
From the Latin Translation of Cassiodorus
If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.
εἰ ὀνειδίζεσθε ἐν ὀνόματι Χριστοῦ, μακάριοι, ὅτι τὸ τῆς δόξης καὶ δυνάμεως καὶ τὸ τοῦ Θεοῦ Πνεῦμα ἐφ’ ὑμᾶς ἀναπαύεται· κατὰ μὲν αὐτοὺς βλασφημεῖται, κατὰ δὲ ὑμᾶς δοξάζεται.
А҆́ще ᲂу҆корѧ́еми быва́ете ѡ҆ и҆́мени хрⷭ҇то́вѣ, бл҃же́ни є҆стѐ ꙗ҆́кѡ сла́вы и҆ бж҃їй дх҃ъ на ва́съ почива́етъ: ѻ҆́нѣми ᲂу҆́бѡ хꙋ́литсѧ, а҆ ва́ми прославлѧ́етсѧ.
For the Church alone sustains with purity the reproach of those who suffer persecution for righteousness' sake, and endure all sorts of punishments, and are put to death because of the love which they bear to God, and their confession of His Son; often weakened indeed, yet immediately increasing her members, and becoming whole again, after the same manner as her type, Lot's wife, who became a pillar of salt. Thus, too, [she passes through an experience] similar to that of the ancient prophets, as the Lord declares, "For so persecuted they the prophets who were before you;" inasmuch as she does indeed, in a new fashion, suffer persecution from those who do not receive the word of God, while the self-same spirit rests upon her [as upon these ancient prophets].
Against Heresies Book 4
"of the name of Christ." Because you are called Christians. "if you are insulted." It must be understood: Who, to be. The meaning: Who seems to be blasphemed by the spirit of God among the wicked, but is glorified in you. How? Because while they falsely accuse you, confusion is indeed poured back upon them, but glory upon you.
Commentary on 1 Peter
By the ungodly He is blasphemed, but by you He is glorified. Why? Because when their accusation against you proves to be false, shame will befall them, and glory will be yours.
Commentary on 1 Peter
But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters.
μὴ γάρ τις ὑμῶν πασχέτω ὡς φονεὺς ἢ κλέπτης ἢ κακοποιὸς ἢ ὡς ἀλλοτριοεπίσκοπος·
Да не кто̀ ᲂу҆̀бо ѿ ва́съ постра́ждетъ ꙗ҆́кѡ ᲂу҆бі́йца, и҆лѝ ꙗ҆́кѡ та́ть, и҆лѝ ꙗ҆́кѡ ѕлодѣ́й, и҆лѝ ꙗ҆́кѡ чꙋждопосѣти́тель:
Another returns to that country whence he was banished, to perish when arrested, not now as being a Christian, but as being a criminal!
Our suffering must not be like that of the thief on the cross, who suffered because he was a murderer, even though he himself confessed that Christ had done no wrong. Nor should we be like Ananias and Sapphira, who tried to steal what belonged to God. Even less should we imitate Simon Magus, who denounced the apostles to Nero and who tried to buy their gifts with gold and silver.
Introductory Commentary on 1 Peter
"even as a bigmouth," who curiously scrutinizes what belongs to others, in order to have an occasion for slander. This, however, is the disposition of a wicked and deceitful mind, and one that is quick and ready for every evil.
Commentary on 1 Peter
But let none of you suffer as a murderer, etc. For he suffers as a blasphemer who, at the time of his suffering, is carried away into the injury of his persecutor.
Commentary on the Catholic Epistles
15–16"One who meddles in others' affairs" is he who is excessively curious about the business of others in order to have occasion for slander. But such an occupation is characteristic of an impure soul, one that is villainous and ready for every evil.
Commentary on 1 Peter
Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.
εἰ δὲ ὡς Χριστιανός, μὴ αἰσχυνέσθω, δοξαζέτω δὲ τὸν Θεὸν ἐν τῷ μέρει τούτῳ.
а҆́ще ли же ꙗ҆́кѡ хрⷭ҇тїа́нинъ, да не стыди́тсѧ, да прославлѧ́етъ же бг҃а въ ча́сти се́й.
Let us then continually persevere in our hope, and the earnest of our righteousness, which is Jesus Christ, "who bore our sins in His own body on the tree," "who did no sin, neither was guile found in His mouth," but endured all things for us, that we might live in Him. Let us then be imitators of His patience; and if we suffer for His name's sake, let us glorify Him. For He has set us this example in Himself, and we have believed that such is the case.
Epistle to the Philippians 8
If you suffer as a Christian, you have nothing to be ashamed of. Think of James the son of Zebedee or Stephen. However awful the trials you suffer may be, learn to glory in them, not to be upset by them. Christ’s glory is revealed in the church when it suffers.
Introductory Commentary on 1 Peter
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?
ὅτι ὁ καιρὸς τοῦ ἄρξασθαι τὸ κρῖμα ἀπὸ τοῦ οἴκου τοῦ Θεοῦ· εἰ δὲ πρῶτον ἀφ’ ἡμῶν, τί τὸ τέλος τῶν ἀπειθούντων τῷ τοῦ Θεοῦ εὐαγγελίῳ;
Ꙗ҆́кѡ вре́мѧ нача́ти сꙋ́дъ ѿ до́мꙋ бж҃їѧ: а҆́ще же пре́жде ѿ ва́съ, ка́ѧ кончи́на проти́вѧщымсѧ бж҃їю є҆ѵⷢ҇лїю;
"Since," it is said, "it is time for judgment beginning at the house of God." For judgment will overtake these in the appointed persecutions.
From the Latin Translation of Cassiodorus
When the time comes for God’s judgment to begin, it will start with the best and work its way downwards, that is to say, it will commence with those who believe and belong to the church of God. Just think—if the examination of our lives begins with those who belong to God’s household, what will it be like by the time it gets to those who have rejected the gospel? God sends great suffering and fear on believers so that they may learn that he is the judge to whom they must answer, and on unbelievers he sends the same fear, saying that they will not escape the great punishments which are their lot.
Catena
"For it is time for judgment to begin with God's household." It makes them anxious and terrifies them, driving them away from sloth and a relaxed life; therefore, it also adds: "If the investigation of matters already done begins first with us who are the house of God, what should we think will be the end of those who did not believe? Judgment now does not mean condemnation, but investigation, scrutiny, discussion to choose what is better." However, let it begin first from the house of God, since, according to our Basil the Great, we are more annoyed towards those who are most familiar to us when they sin against us: but to God, there are no others more familiar than the faithful, who complete the house of God, or the Church. Therefore, the Savior also said: "He will say first to those who will be on his right hand." (Matt. 25:34) However, this judgment here refers to the examination, namely the afflictions that the wicked bring upon the faithful: of which the Lord also foretold the instigation when He said: "They will hand you over to councils." etc. (Matt. 5:17)
Commentary on 1 Peter
For the time has come for judgment to begin at the house of God. There are two judgments of God indicated by Scripture: one hidden, the other manifest. The hidden judgment is the punishment by which each human being is now either exercised for purification or admonished for conversion, or, if he has scorned the call and discipline of God, blinded for condemnation. The manifest judgment is when the Lord is to come to judge the living and the dead. Now it is said to be the time in which judgment begins from the house of the Lord, that is, from the Church, which is being prepared for future joys through the exercise of present afflictions. For the reprobate now lead a transient life so much more securely and without any scourge of retribution, as there remains nothing else for them in the future but retribution, according to that saying of the blessed Job: They spend their days in prosperity, and in a moment they go down to the grave.
Commentary on the Catholic Epistles
If it begins with us first, what will be the end of those, etc.? From this it is inferred how sternly the Judge will strike those whom he rejects, if he thus torments here those whom he loves. For if the children are scourged, what can the wicked servants expect?
Commentary on the Catholic Epistles
By "judgment" the apostle here means not condemnation, but examination, investigation. He strikes fear into them in order to turn them away from a dissolute life. This is why he also adds: if your life is examined first, then what end will there be for the disobedient? Judgment begins first with the house of God. For, in the words of Basil the Great, we naturally grow indignant with our own household members when they offend us. And God's own are none other than the faithful who fill His house, that is, the Church. Therefore the Savior also said: "He shall first say to those on His right hand" (Matt. 25:34). By judgment or examination he here means the afflictions inflicted on the faithful by the ungodly, the coming of which the Lord foretold, saying: "they will deliver you up to councils," and so on (Matt. 10:17). Then, as if to comfort them, he says: if He does not spare you, who are so close to Him, then imagine what end there will be for the ungodly! And he confirms this with a passage from Scripture: "if the righteous one is scarcely saved, where will the ungodly and the sinner appear?" (cf. Prov. 11:31). The meaning of the discourse is this: if the righteous one obtains salvation with difficulty and exertion — "for the Kingdom of Heaven is taken by force" (Matt. 11:12) — and if anyone obtains it, it is through "many tribulations" (Acts 14:22), then what portion will those who spend their life in luxury and pleasures receive — it must be understood, the ungodly — in the age to come? Therefore we too, who suffer according to the will of God, must not lose heart, but must commit our souls to Him as to a faithful Creator, while doing good.
Commentary on 1 Peter
And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?
καὶ εἰ ὁ δίκαιος μόλις σῴζεται ὁ ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται;
И҆ а҆́ще првⷣникъ є҆два̀ сп҃се́тсѧ, нечести́вый и҆ грѣ́шный гдѣ̀ ꙗ҆ви́тсѧ;
When I see Moses asking for forgiveness and not obtaining it, when I see him considered unworthy of pardon because of his few words, spoken against the rock in anger, in spite of his many good deeds, I truly realize what the severity of God is like and am persuaded that these words of the apostle are true.
On the Judgment of God
It is the righteous man who is scarcely saved on the day of judgment. If he had no fault, he would easily be saved. As it is, he is righteous because he flourishes with many virtues, but he is scarcely saved because he stands in need of the mercy of God in some things.
Against the Pelagians 2.5
Then, as if to console them, He adds: And, If it is hard for the righteous to be saved, what will become of the ungodly. And this is confirmed by the Scripture which says: "If the righteous scarcely be saved, where shall the ungodly and the sinner appear?" (Prov. 11:31) However, this is what Scripture intends to signify: If the righteous attain salvation through labor and affliction (for the kingdom of heaven is taken by violence (Matt. 9:12), and through many afflictions one attains it Acts 14:21), what will those who lead a depraved and indulgent life attain? It must be understood in the future age regarding what concerns the wicked.
Commentary on 1 Peter
And if the righteous man is scarcely saved, etc. The Pelagians do not want to believe that in one man the entire mass of the human race is corrupted and utterly damned. From this vice and condemnation of one man alone, the grace of Christ heals and liberates. For why should the righteous man be scarcely saved? Is it a labor for God to free the righteous man? By no means. But in order to show that it was deservedly condemned by nature, the Almighty Himself does not wish to easily liberate from such a great evil. Because of this, both sins are easily fallen into and justice is laborious, except for those who love. But the charity that makes those who love comes from God. It is to be noted, however, that Blessed Peter took this sentence from the Proverbs of Solomon according to the ancient Editio, for which in our version that descends from the Hebrew truth, it is written: If the righteous man receives on earth, how much more the impious and the sinner (Proverbs XI)? Which is to say openly: If the fragility of mortal life is so great that not even the righteous who are to be crowned in Heaven pass through it without tribulation because of the innumerable errors of corrupted nature, how much more those who are deprived of heavenly grace expect the certain outcome of their perpetual damnation?
Commentary on the Catholic Epistles
18–19By the words "the will of God," the apostle shows either that our sufferings do not occur without the providence of God, but are sent by Him as a trial, or that, suffering for His will, we must entrust to Him also the ending of our sufferings. For He is faithful and true in His promises, and "will not allow us to be tempted beyond our strength" (1 Cor. 10:13). How then must one commit oneself to God? "By doing good," he says. What does this mean? It means to rely on God with humility, not to ascribe great value to one's own sufferings, but the more one suffers, the more one should consider oneself unworthy, saying to the Lord: "You are righteous in all that You have done to us" (Dan. 3:27). "Ungodly" and "sinner" differ from each other in that the ungodly person does not acknowledge God at all, while the sinner, having faith in God, disregards His law. However, one and the same person can be both ungodly and a sinner. For in committing lawlessness, he undoubtedly acts impiously, not thinking, during the time of sin, about the existence of God (Ps. 9:25).
Commentary on 1 Peter
Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.
ὥστε καὶ οἱ πάσχοντες κατὰ τὸ θέλημα τοῦ Θεοῦ, ὡς πιστῷ κτίστῃ παρατιθέσθωσαν τὰς ψυχὰς αὐτῶν ἐν ἀγαθοποιΐᾳ.
Тѣ́мже и҆ стра́ждꙋщїи по во́ли бж҃їей, ꙗ҆́кѡ вѣ́рнꙋ зижди́телю да предадѧ́тъ дꙋ́шы своѧ̑ во бл҃готворе́нїи.
Therefore, if this is so, he says, who are afflicted according to will of God, so that we do not become sluggish, but rather entrust their souls to a faithful Creator by doing good. He said, according to the will of God, either signifying that our afflictions are not without divine providence but are distributed to us as a test from Him; or that, being afflicted by the will of God, we attribute the outcome to Him. For He is indeed faithful, that is, secure and who does not lie in His promises: nor will He allow us to be afflicted beyond what we can bear. But how should one commit oneself to God? (1 Cor. 10:13) By doing good, Peter says. And what is that? By the modesty of the soul, committing oneself to Him without exalting oneself because of what one suffers: but the greater the suffering seems, the more firmly one should cling to Him, so that one considers oneself useless and says, "for you are righteous in all the things that you have done to us." (Dan. 3:27) Moreover, the wicked and the sinner differ in this respect: for the wicked is completely alien to God, while the sinner clings to God somewhat, but as one who despises Him and transgresses His laws. However, one can be both wicked and a sinner: for whoever works iniquity acts wickedly, in that he sins, thinking that God does not exist.
Commentary on 1 Peter
FORASMUCH then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;
Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν σαρκὶ καὶ ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε, ὅτι ὁ παθὼν ἐν σαρκὶ πέπαυται ἁμαρτίας,
[Заⷱ҇ 61] Хрⷭ҇тꙋ̀ ᲂу҆̀бо пострада́вшꙋ за ны̀ пл҃тїю, и҆ вы̀ въ тꙋ́ же мы́сль воѡрꙋжи́тесѧ: занѐ пострада́вый пло́тїю, преста̀ ѿ грѣха̀,