返回Chapter 1
Chapter 1
Chapter One
1 Pet. 1:1. Peter, an Apostle of Jesus Christ, to the strangers scattered in Pontus, Galatia, Cappadocia, Asia, and Bithynia, elect,
1 Pet. 1:2. according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the Blood of Jesus Christ:
He said "sojourners" either because they were scattered, or because all who live according to God are called sojourners on earth, as, for example, David says: "for I am a stranger with You and a sojourner, as all my fathers were" (Ps. 39:12). The name "sojourner" is not the same as the name "pilgrim." The latter signifies one who has come from a foreign country, and even something more imperfect. For just as a secondary matter (πάρεργον) is lower than the main work (τοῦ ἔργου), so also a pilgrim (παρεπίδημος) is lower than a resident alien (ἐπιδήμου). This inscription should be read with a rearrangement of words, namely thus: Peter, an Apostle of Jesus Christ, according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the Blood of Jesus Christ. The remaining words should be placed after this, for in them are indicated those to whom the epistle is written. "According to the foreknowledge of God." By these words the apostle wishes to show that he, apart from the matter of time, is in no way inferior to the prophets, who themselves also were sent—and that the prophets too were sent, Isaiah speaks of this: "to preach good tidings to the poor, He has sent Me" (Isa. 61:1). But if he is inferior in time, he is not inferior according to the foreknowledge of God. In this respect he declares himself equal to Jeremiah, who, before being formed in the womb, was known and sanctified and appointed "a prophet to the nations" (Jer. 1:5). And since the prophets, along with everything else, foretold the coming of Christ (for they were sent for this purpose), he explains the ministry of apostleship, and says: I, through sanctification of the Spirit, have been sent unto obedience and sprinkling of the Blood of Jesus Christ. He explains that the work of his apostleship consists in setting apart. For this is what the word "sanctification" means, as for example in the words: "for you are a holy people to the Lord your God" (Deut. 14:2), that is, set apart from the other nations. Thus, the work of his apostleship is, through spiritual gifts, to set apart the nations obedient to the cross and sufferings of Jesus Christ, sprinkled not with the ashes of a heifer when it was necessary to cleanse the defilement from association with pagans, but with the Blood from the sufferings of Jesus Christ. By the word "Blood" he simultaneously foretells the martyrdom for Christ of those who believe in Him. For whoever with obedience follows in the footsteps of the Teacher will, without doubt, not himself refuse to shed his own blood for the One Who shed His for the whole world.
1 Pet. 1:2. Grace and peace be multiplied unto you.
"Grace," because we are saved freely, contributing nothing of our own. "Peace," because, having offended the Master, we were numbered among His enemies.
1 Pet. 1:3. Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has begotten us again through the resurrection of Jesus Christ from the dead to a living hope,
1 Pet. 1:4. To an inheritance incorruptible, undefiled, and that fadeth not away,
He blesses God, thanking Him for all the good things that He bestows. What does He bestow? Hope — not the kind that was through Moses, concerning settlement in the land of Canaan, which was mortal, but a living hope. From where does it have life? From the resurrection of Jesus Christ from the dead. For as He Himself rose, so also to those who come to Him through faith in Him He gives the power to rise as well. Thus, the gift is a living hope, an "incorruptible inheritance," not stored up on earth, as for example for the fathers, but in heaven, from which it also has the property of eternity, and in this it surpasses an earthly inheritance. Along with this hope there is yet another gift — the preservation and protection of the faithful. Because the Lord also prayed about this, when He said: "Holy Father, keep them" (John 17:11). "By power." What kind of power? — until the Lord's appearing. For if the preservation were not powerful, it would not have extended to such a limit. And when there are so many and such great gifts, it is natural for those who receive them to rejoice.
1 Pet. 1:4. kept in heaven for you,
1 Pet. 1:5. Who are kept by the power of God through faith unto salvation, ready to be revealed in the last time.
If the inheritance is in heaven, then the revelation of a millennial kingdom on earth is a lie.
1 Pet. 1:6. In this you rejoice, though now for a little while, if need be, you have been grieved by various trials,
1 Pet. 1:7. so that your tested faith may prove more precious than gold that perishes, though tested by fire,
Just as the Teacher in His promise declares not only joy but also sorrow, saying: "in the world you will have tribulation" (John 16:33); so also the apostle added to the word about joy: "having been grieved." But since this too is distressing, he adds "now," and this is in agreement with his Leader. For He also says: "you will be sorrowful, but your sorrow will be turned into joy" (John 16:20). Or the word "now" should be referred to the joy, since it will be succeeded by the future joy, not short-lived, but lasting and endless. And since the discourse about trials produces disturbance, the apostle points out the purpose of trials: because through them your proven character becomes more evident and more precious than gold, just as gold, tested by fire, is valued more highly by people. He adds: "if need be," teaching that not every faithful person, nor every sinful person, is tested by sorrows, and neither the one nor the other is left in them forever. Righteous people who suffer endure sorrows for the obtaining of crowns, while sinners endure them as punishment for sins. Not all the righteous experience sorrows, lest you consider malice praiseworthy and come to hate virtue. And not all sinners experience sorrows — so that the truth of the resurrection would not be called into doubt, if everyone were to receive their due already here.
1 Pet. 1:7. to praise and honor and glory at the revelation of Jesus Christ,
1 Pet. 1:8. Whom, not having seen, you love, and Whom, though you do not see Him now, yet believing in Him, you rejoice with joy inexpressible and glorious,
1 Pet. 1:9. attaining at last by your faith the salvation of souls.
By these words the apostle indicates the reason why the righteous suffer evil here, and partly consoles them by the fact that through afflictions they become more glorious, partly encourages them by the addition "at the revelation of Jesus Christ," meaning that it is precisely then that He, through the manifestation of their labors, will bestow great glory upon the strivers. He also adds something else that draws one toward the endurance of afflictions. What is it? The following: "Whom having not seen, you love." If, he says, not having seen Him with bodily eyes, you love Him by hearing alone, then what love will you feel when you see Him, and moreover appearing in glory? If His sufferings have so bound you to Him, then what attachment must His appearance in unbearable splendor produce in you, when salvation of souls will also be given to you as a reward? And if you are to appear before Him and be deemed worthy of such glory, then now show patience corresponding to it, and you will fully attain the intended goal.
1 Pet. 1:10. To this salvation pertained the inquiries and investigations of the prophets, who prophesied of the grace appointed for you,
Since the apostle mentioned the salvation of the soul, and it is unknown and strange to the hearing, it is attested by the prophets, who searched and inquired about it. They searched into the future, as, for example, Daniel, whom the angel appearing to him called for this reason "man of desires" (Dan. 10:11)! They inquired into what and what manner of time the Spirit who was in them was indicating. "What," that is, the time of fulfillment; "what manner," that is, when the Jews through various captivities would arrive at perfect worship of God and become capable of receiving the mystery of Christ. Note that, by calling the Spirit "Christ's," the apostle confesses Christ as God. This Spirit indicated the sufferings of Christ, saying through Isaiah: "like a sheep He was led to the slaughter" (Isa. 53:7), and through Jeremiah: "let us put poisonous wood in his food" (Jer. 11:19), and the resurrection through Hosea, who said: "He will revive us after two days; on the third day He will raise us up, and we shall live before His face" (Hos. 6:2). To them, the apostle says, it was revealed that not for themselves, but for us. By these words the apostle accomplishes a twofold task: he proves both the foreknowledge of the prophets and that those now called to the faith of Christ were known to God before the creation of the world. By the word about the foreknowledge of the prophets he impresses upon them that they should receive with faith what was foretold to them by the prophets, because even sensible children do not disregard the labors of their fathers. If the prophets, who had no benefit to gain for themselves, searched and inquired, and having found, enclosed it in books and handed it down to us as an inheritance, then we would be unjust if we treated their labors with contempt. Therefore, when we also proclaim this to you, do not disregard it, and do not render our gospel vain. Such is the lesson from the foreknowledge of the prophets! And by the fact that believers are foreknown by God, the apostle instills fear, so that they would not show themselves unworthy of God's foreknowledge and calling from Him, but would urge one another to become worthy of God's gift.
1 Pet. 1:11. searching into what and what manner of time the Spirit of Christ who was in them was indicating, when He testified beforehand the sufferings of Christ and the glory that would follow them.
1 Pet. 1:12. It was revealed to them that not to themselves, but to us, they were ministering that
If both the apostles and the prophets acted by the Holy Spirit, the ones proclaiming prophecies and the others the Gospel, then it is evident that there is no difference between them. Therefore, the apostle says, you ought to give us the same attention as their contemporaries gave to the prophets, so as not to undergo the punishment that befell those who disobeyed the prophets. It should also be noted that in these words the apostle Peter reveals the mystery of the Trinity. When he said "the Spirit of Christ," he pointed to the Son and the Spirit, and he pointed to the Father when he said "from heaven." For the phrase "from heaven" should be understood not as referring to a place, but preeminently to God, who sends the Son and the Spirit into the world.
1 Pet. 1:12. which have now been proclaimed to you by those who preached the Gospel to you by the Holy Spirit sent from heaven, into which things angels desire to look.
Here an exhortation is offered, drawn from the high dignity of the subject. The inquiries of the prophets concerning our salvation served us, and the work of our salvation is so wondrous that it became desirable even to the angels. That our salvation is pleasing to the angels is evident from the joy they expressed at the Nativity of Christ. They sang then: "Glory to God in the highest" (Luke 2:14). Having spoken of this, the apostle sets forth the reason for it and says: since this salvation of ours is dear to all, not only to men but also to the angels, do not treat it with negligence, but concentrate yourselves and be courageous. This is indicated by the words: "girding up the loins" (1 Peter 1:13), which God also commanded Job to do (Job 38:3, 40:2). What loins? "Of your mind," the apostle says further. Prepare yourselves in this manner, be watchful, and hope perfectly in the joy that awaits you, the joy at the second coming of the Lord, of which he spoke a little earlier (1 Peter 1:7).
1 Pet. 1:13. Therefore, (beloved,) girding up the loins of your mind, being watchful, hope perfectly in the grace that is being brought to you at the revelation of Jesus Christ.
1 Pet. 1:14. As obedient children, do not conform yourselves to the former lusts that were in your ignorance,
1 Pet. 1:15. But, according to the example of the Holy One who called you, be holy yourselves also in all your conduct.
1 Pet. 1:16. For it is written: "Be holy, because I am holy."
The Apostle calls "conformity" the being carried along by present circumstances. For even now some foolish people say that one must adapt to circumstances. But since surrendering oneself to the will of circumstances is frivolous, the Apostle commands that whether they had held to this until now in knowledge or in ignorance, from henceforth they should conform themselves to Him Who called them, Who is truly Holy, and themselves become holy.
1 Pet. 1:17. And if you call as Father Him Who judges each one impartially according to his deeds, then conduct the time of your sojourning with fear,
1 Pet. 1:18. knowing that you were redeemed from your vain way of life, handed down to you from your fathers, not with perishable silver or gold,
1 Pet. 1:19. but with the precious Blood of Christ, as of a lamb without blemish and without spot,
Scripture distinguishes a twofold fear, one — preliminary, the other — perfect. The preliminary fear, which is also the foundational one, consists in someone turning to an honorable life out of dread of accountability for one's deeds, while the perfect one consists in someone, for the sake of perfection of love toward a friend, out of zeal for the beloved, fearing lest he remain indebted to him in anything that strong love demands. An example of the first, that is, the preliminary fear, is found in the words of the psalm: "Let all the earth fear the Lord" (Ps. 33:8); that is, those who care nothing for heavenly things, but only busy themselves with earthly ones. For what will they have to endure when the Lord "arises to shatter the earth" (Isa. 2:19, 21). An example of the second, that is, the perfect fear, can also be found in David, for instance in the following words: "Fear the Lord, all His saints, for there is no want to those who fear Him" (Ps. 34:9). And again in the words: "The fear of the Lord is pure, enduring forever" (Ps. 19:9). The Apostle Peter urges those who listen to him to live in such perfect fear, and says: by the unspeakable mercy of God the Creator you have been received into the number of His children; therefore let this fear always be with you, since you have become such by the love of your Creator, and not by your own works. The apostle employs many arguments in his persuasion. He persuades, first, by the fact that angels take a sincere and living part in our salvation; second, by the sayings of sacred Scripture; third, by necessity: for whoever calls God Father must necessarily, in order to retain for himself the right of adoption, do things worthy of this Father; and fourth, by the fact that they have received innumerable blessings through the price paid for them, that is, the Blood of Christ, shed as a ransom for the sins of mankind. Therefore he commands them to have this perfect fear as a companion throughout the whole time of their life. For people who strive for perfection always fear lest they remain without some perfection. Note. Christ said that the Father judges no one, but "has given all judgment to the Son" (John 5:22), but the Apostle Peter now says that the Father judges. How is this? To this we also reply with the words of Christ: "The Son can do nothing of Himself, unless He sees the Father doing it" (John 5:19). From this also the consubstantiality of the Holy Trinity is evident, the perfect identity within It, and the peaceful and untroubled harmony. "The Father judges" — this is said without distinction, because everything that anyone says about One of the three Persons must be referred in common to all of Them. On the other hand, since the Lord also calls the apostles "Children!" (John 13:33) and says to the paralytic: "Child! your sins are forgiven you" (Mark 2:5), there is no incongruity in the fact that He too is called the Father of those whom He regenerated by imparting holiness to them.
1 Pet. 1:20. Who was foreordained before the foundation of the world, but was manifest in these last times for you,
1 Pet. 1:21. who through Him believe in God, who raised Him from the dead and gave Him glory,
Having spoken of the death of Christ, the apostle added to this a word also about the resurrection. For he fears lest the newly converted might incline again toward unbelief because the sufferings of Christ are humiliating. He adds also that the mystery of Christ is not new (for this too disturbs the simple-minded), but from the beginning, before the creation of the world, it was hidden until its proper time. However, it was revealed also to the prophets, who searched into this, as he said a little above. And now he says that what was foreordained before the creation of the world has now been revealed or accomplished. And for whom was it accomplished? For you. For it was for your sake, he says, that God raised Him from the dead. And why for you? So that, having purified yourselves by obedience to the truth through the Spirit, you might have faith and hope in God. Why "having purified"? Because, believing in Him who by His resurrection from the dead laid the foundation of your incorruptible life, you yourselves must also "walk in newness of life" (Rom. 6:4), after the example of Him who called you to incorruption. Do not be troubled that here the apostle Peter, and repeatedly the apostle Paul, says that the Lord was "raised" by the Father (Acts 13:37, 31). He speaks thus, employing the customary manner of teaching. But hear how Christ says that He raised Himself. He said: "Destroy this temple, and in three days I will raise it up" (John 2:19). And in another place: "I have power to lay down My life, and I have power to take it again" (John 10:18). It is not without purpose that the resurrection of the Son is ascribed to the Father; for by this the single action of the Father and the Son is shown.
1 Pet. 1:21. so that you may have faith and hope in God.
1 Pet. 1:22. Having purified your souls by obedience to the truth through the Spirit unto unfeigned brotherly love, love one another fervently from a pure heart,
Having said that Christians are born again not of corruptible seed, but of incorruptible, by the word of God which lives and abides forever, the apostle sets before their eyes the insignificance and extreme fragility of human glory, thereby urging the listener to hold more firmly to the teaching previously imparted, since it is constant and extends forever, while earthly things quickly decay by their very nature. To confirm this, "grass" and "the flower of grass" are brought forward here, being weaker in existence than "grass"; David also likens our life to them (Ps. 103:15). Having shown the small worth of our glory, the apostle returns again to explaining what exactly regenerated them by the word of God, living and abiding forever, and says: this is the word which was preached to you. He affirms concerning this word that it abides forever, because the Lord Himself also said: "Heaven and earth shall pass away, but My words shall not pass away" (Matt. 24:35). One should know that the words "to sincere brotherly love" must be read in this order: from a pure heart love one another constantly, to sincere brotherly love. For the completion of a matter usually follows after what was carried out for its sake. And since sincere brotherly love follows after constant love for one another from a pure heart, it is right that the words "from a pure heart" and the rest should stand first, and the words "sincere brotherly love" after them. One should also note that the preposition "to" (εἰς) must be taken in place of the preposition "by reason of, for" (διά).
1 Pet. 1:23. as born again, not of corruptible seed, but of incorruptible, of the word of God, which lives and abides forever.
1 Pet. 1:24. For all flesh is as grass, and all the glory of man as the flower of grass: the grass withered, and its flower fell off;
1 Pet. 1:25. But the word of the Lord endures forever; and this is the word which was preached to you.
The Apostle showed the superiority of spiritual rebirth over fleshly birth, and pointed out the worthlessness of mortal glory, namely, that birth is joined with corruption and impurity, and glory differs in nothing from spring plants, whereas the word of the Lord experiences nothing of the sort. For every human opinion quickly ceases, but the word of God is not so — it has eternal abiding. With this purpose he added: "that word which was preached to you."
1 Pet. 1:1. Peter, an Apostle of Jesus Christ, to the strangers scattered in Pontus, Galatia, Cappadocia, Asia, and Bithynia, elect,
1 Pet. 1:2. according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the Blood of Jesus Christ:
He said "sojourners" either because they were scattered, or because all who live according to God are called sojourners on earth, as, for example, David says: "for I am a stranger with You and a sojourner, as all my fathers were" (Ps. 39:12). The name "sojourner" is not the same as the name "pilgrim." The latter signifies one who has come from a foreign country, and even something more imperfect. For just as a secondary matter (πάρεργον) is lower than the main work (τοῦ ἔργου), so also a pilgrim (παρεπίδημος) is lower than a resident alien (ἐπιδήμου). This inscription should be read with a rearrangement of words, namely thus: Peter, an Apostle of Jesus Christ, according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the Blood of Jesus Christ. The remaining words should be placed after this, for in them are indicated those to whom the epistle is written. "According to the foreknowledge of God." By these words the apostle wishes to show that he, apart from the matter of time, is in no way inferior to the prophets, who themselves also were sent—and that the prophets too were sent, Isaiah speaks of this: "to preach good tidings to the poor, He has sent Me" (Isa. 61:1). But if he is inferior in time, he is not inferior according to the foreknowledge of God. In this respect he declares himself equal to Jeremiah, who, before being formed in the womb, was known and sanctified and appointed "a prophet to the nations" (Jer. 1:5). And since the prophets, along with everything else, foretold the coming of Christ (for they were sent for this purpose), he explains the ministry of apostleship, and says: I, through sanctification of the Spirit, have been sent unto obedience and sprinkling of the Blood of Jesus Christ. He explains that the work of his apostleship consists in setting apart. For this is what the word "sanctification" means, as for example in the words: "for you are a holy people to the Lord your God" (Deut. 14:2), that is, set apart from the other nations. Thus, the work of his apostleship is, through spiritual gifts, to set apart the nations obedient to the cross and sufferings of Jesus Christ, sprinkled not with the ashes of a heifer when it was necessary to cleanse the defilement from association with pagans, but with the Blood from the sufferings of Jesus Christ. By the word "Blood" he simultaneously foretells the martyrdom for Christ of those who believe in Him. For whoever with obedience follows in the footsteps of the Teacher will, without doubt, not himself refuse to shed his own blood for the One Who shed His for the whole world.
1 Pet. 1:2. Grace and peace be multiplied unto you.
"Grace," because we are saved freely, contributing nothing of our own. "Peace," because, having offended the Master, we were numbered among His enemies.
1 Pet. 1:3. Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has begotten us again through the resurrection of Jesus Christ from the dead to a living hope,
1 Pet. 1:4. To an inheritance incorruptible, undefiled, and that fadeth not away,
He blesses God, thanking Him for all the good things that He bestows. What does He bestow? Hope — not the kind that was through Moses, concerning settlement in the land of Canaan, which was mortal, but a living hope. From where does it have life? From the resurrection of Jesus Christ from the dead. For as He Himself rose, so also to those who come to Him through faith in Him He gives the power to rise as well. Thus, the gift is a living hope, an "incorruptible inheritance," not stored up on earth, as for example for the fathers, but in heaven, from which it also has the property of eternity, and in this it surpasses an earthly inheritance. Along with this hope there is yet another gift — the preservation and protection of the faithful. Because the Lord also prayed about this, when He said: "Holy Father, keep them" (John 17:11). "By power." What kind of power? — until the Lord's appearing. For if the preservation were not powerful, it would not have extended to such a limit. And when there are so many and such great gifts, it is natural for those who receive them to rejoice.
1 Pet. 1:4. kept in heaven for you,
1 Pet. 1:5. Who are kept by the power of God through faith unto salvation, ready to be revealed in the last time.
If the inheritance is in heaven, then the revelation of a millennial kingdom on earth is a lie.
1 Pet. 1:6. In this you rejoice, though now for a little while, if need be, you have been grieved by various trials,
1 Pet. 1:7. so that your tested faith may prove more precious than gold that perishes, though tested by fire,
Just as the Teacher in His promise declares not only joy but also sorrow, saying: "in the world you will have tribulation" (John 16:33); so also the apostle added to the word about joy: "having been grieved." But since this too is distressing, he adds "now," and this is in agreement with his Leader. For He also says: "you will be sorrowful, but your sorrow will be turned into joy" (John 16:20). Or the word "now" should be referred to the joy, since it will be succeeded by the future joy, not short-lived, but lasting and endless. And since the discourse about trials produces disturbance, the apostle points out the purpose of trials: because through them your proven character becomes more evident and more precious than gold, just as gold, tested by fire, is valued more highly by people. He adds: "if need be," teaching that not every faithful person, nor every sinful person, is tested by sorrows, and neither the one nor the other is left in them forever. Righteous people who suffer endure sorrows for the obtaining of crowns, while sinners endure them as punishment for sins. Not all the righteous experience sorrows, lest you consider malice praiseworthy and come to hate virtue. And not all sinners experience sorrows — so that the truth of the resurrection would not be called into doubt, if everyone were to receive their due already here.
1 Pet. 1:7. to praise and honor and glory at the revelation of Jesus Christ,
1 Pet. 1:8. Whom, not having seen, you love, and Whom, though you do not see Him now, yet believing in Him, you rejoice with joy inexpressible and glorious,
1 Pet. 1:9. attaining at last by your faith the salvation of souls.
By these words the apostle indicates the reason why the righteous suffer evil here, and partly consoles them by the fact that through afflictions they become more glorious, partly encourages them by the addition "at the revelation of Jesus Christ," meaning that it is precisely then that He, through the manifestation of their labors, will bestow great glory upon the strivers. He also adds something else that draws one toward the endurance of afflictions. What is it? The following: "Whom having not seen, you love." If, he says, not having seen Him with bodily eyes, you love Him by hearing alone, then what love will you feel when you see Him, and moreover appearing in glory? If His sufferings have so bound you to Him, then what attachment must His appearance in unbearable splendor produce in you, when salvation of souls will also be given to you as a reward? And if you are to appear before Him and be deemed worthy of such glory, then now show patience corresponding to it, and you will fully attain the intended goal.
1 Pet. 1:10. To this salvation pertained the inquiries and investigations of the prophets, who prophesied of the grace appointed for you,
Since the apostle mentioned the salvation of the soul, and it is unknown and strange to the hearing, it is attested by the prophets, who searched and inquired about it. They searched into the future, as, for example, Daniel, whom the angel appearing to him called for this reason "man of desires" (Dan. 10:11)! They inquired into what and what manner of time the Spirit who was in them was indicating. "What," that is, the time of fulfillment; "what manner," that is, when the Jews through various captivities would arrive at perfect worship of God and become capable of receiving the mystery of Christ. Note that, by calling the Spirit "Christ's," the apostle confesses Christ as God. This Spirit indicated the sufferings of Christ, saying through Isaiah: "like a sheep He was led to the slaughter" (Isa. 53:7), and through Jeremiah: "let us put poisonous wood in his food" (Jer. 11:19), and the resurrection through Hosea, who said: "He will revive us after two days; on the third day He will raise us up, and we shall live before His face" (Hos. 6:2). To them, the apostle says, it was revealed that not for themselves, but for us. By these words the apostle accomplishes a twofold task: he proves both the foreknowledge of the prophets and that those now called to the faith of Christ were known to God before the creation of the world. By the word about the foreknowledge of the prophets he impresses upon them that they should receive with faith what was foretold to them by the prophets, because even sensible children do not disregard the labors of their fathers. If the prophets, who had no benefit to gain for themselves, searched and inquired, and having found, enclosed it in books and handed it down to us as an inheritance, then we would be unjust if we treated their labors with contempt. Therefore, when we also proclaim this to you, do not disregard it, and do not render our gospel vain. Such is the lesson from the foreknowledge of the prophets! And by the fact that believers are foreknown by God, the apostle instills fear, so that they would not show themselves unworthy of God's foreknowledge and calling from Him, but would urge one another to become worthy of God's gift.
1 Pet. 1:11. searching into what and what manner of time the Spirit of Christ who was in them was indicating, when He testified beforehand the sufferings of Christ and the glory that would follow them.
1 Pet. 1:12. It was revealed to them that not to themselves, but to us, they were ministering that
If both the apostles and the prophets acted by the Holy Spirit, the ones proclaiming prophecies and the others the Gospel, then it is evident that there is no difference between them. Therefore, the apostle says, you ought to give us the same attention as their contemporaries gave to the prophets, so as not to undergo the punishment that befell those who disobeyed the prophets. It should also be noted that in these words the apostle Peter reveals the mystery of the Trinity. When he said "the Spirit of Christ," he pointed to the Son and the Spirit, and he pointed to the Father when he said "from heaven." For the phrase "from heaven" should be understood not as referring to a place, but preeminently to God, who sends the Son and the Spirit into the world.
1 Pet. 1:12. which have now been proclaimed to you by those who preached the Gospel to you by the Holy Spirit sent from heaven, into which things angels desire to look.
Here an exhortation is offered, drawn from the high dignity of the subject. The inquiries of the prophets concerning our salvation served us, and the work of our salvation is so wondrous that it became desirable even to the angels. That our salvation is pleasing to the angels is evident from the joy they expressed at the Nativity of Christ. They sang then: "Glory to God in the highest" (Luke 2:14). Having spoken of this, the apostle sets forth the reason for it and says: since this salvation of ours is dear to all, not only to men but also to the angels, do not treat it with negligence, but concentrate yourselves and be courageous. This is indicated by the words: "girding up the loins" (1 Peter 1:13), which God also commanded Job to do (Job 38:3, 40:2). What loins? "Of your mind," the apostle says further. Prepare yourselves in this manner, be watchful, and hope perfectly in the joy that awaits you, the joy at the second coming of the Lord, of which he spoke a little earlier (1 Peter 1:7).
1 Pet. 1:13. Therefore, (beloved,) girding up the loins of your mind, being watchful, hope perfectly in the grace that is being brought to you at the revelation of Jesus Christ.
1 Pet. 1:14. As obedient children, do not conform yourselves to the former lusts that were in your ignorance,
1 Pet. 1:15. But, according to the example of the Holy One who called you, be holy yourselves also in all your conduct.
1 Pet. 1:16. For it is written: "Be holy, because I am holy."
The Apostle calls "conformity" the being carried along by present circumstances. For even now some foolish people say that one must adapt to circumstances. But since surrendering oneself to the will of circumstances is frivolous, the Apostle commands that whether they had held to this until now in knowledge or in ignorance, from henceforth they should conform themselves to Him Who called them, Who is truly Holy, and themselves become holy.
1 Pet. 1:17. And if you call as Father Him Who judges each one impartially according to his deeds, then conduct the time of your sojourning with fear,
1 Pet. 1:18. knowing that you were redeemed from your vain way of life, handed down to you from your fathers, not with perishable silver or gold,
1 Pet. 1:19. but with the precious Blood of Christ, as of a lamb without blemish and without spot,
Scripture distinguishes a twofold fear, one — preliminary, the other — perfect. The preliminary fear, which is also the foundational one, consists in someone turning to an honorable life out of dread of accountability for one's deeds, while the perfect one consists in someone, for the sake of perfection of love toward a friend, out of zeal for the beloved, fearing lest he remain indebted to him in anything that strong love demands. An example of the first, that is, the preliminary fear, is found in the words of the psalm: "Let all the earth fear the Lord" (Ps. 33:8); that is, those who care nothing for heavenly things, but only busy themselves with earthly ones. For what will they have to endure when the Lord "arises to shatter the earth" (Isa. 2:19, 21). An example of the second, that is, the perfect fear, can also be found in David, for instance in the following words: "Fear the Lord, all His saints, for there is no want to those who fear Him" (Ps. 34:9). And again in the words: "The fear of the Lord is pure, enduring forever" (Ps. 19:9). The Apostle Peter urges those who listen to him to live in such perfect fear, and says: by the unspeakable mercy of God the Creator you have been received into the number of His children; therefore let this fear always be with you, since you have become such by the love of your Creator, and not by your own works. The apostle employs many arguments in his persuasion. He persuades, first, by the fact that angels take a sincere and living part in our salvation; second, by the sayings of sacred Scripture; third, by necessity: for whoever calls God Father must necessarily, in order to retain for himself the right of adoption, do things worthy of this Father; and fourth, by the fact that they have received innumerable blessings through the price paid for them, that is, the Blood of Christ, shed as a ransom for the sins of mankind. Therefore he commands them to have this perfect fear as a companion throughout the whole time of their life. For people who strive for perfection always fear lest they remain without some perfection. Note. Christ said that the Father judges no one, but "has given all judgment to the Son" (John 5:22), but the Apostle Peter now says that the Father judges. How is this? To this we also reply with the words of Christ: "The Son can do nothing of Himself, unless He sees the Father doing it" (John 5:19). From this also the consubstantiality of the Holy Trinity is evident, the perfect identity within It, and the peaceful and untroubled harmony. "The Father judges" — this is said without distinction, because everything that anyone says about One of the three Persons must be referred in common to all of Them. On the other hand, since the Lord also calls the apostles "Children!" (John 13:33) and says to the paralytic: "Child! your sins are forgiven you" (Mark 2:5), there is no incongruity in the fact that He too is called the Father of those whom He regenerated by imparting holiness to them.
1 Pet. 1:20. Who was foreordained before the foundation of the world, but was manifest in these last times for you,
1 Pet. 1:21. who through Him believe in God, who raised Him from the dead and gave Him glory,
Having spoken of the death of Christ, the apostle added to this a word also about the resurrection. For he fears lest the newly converted might incline again toward unbelief because the sufferings of Christ are humiliating. He adds also that the mystery of Christ is not new (for this too disturbs the simple-minded), but from the beginning, before the creation of the world, it was hidden until its proper time. However, it was revealed also to the prophets, who searched into this, as he said a little above. And now he says that what was foreordained before the creation of the world has now been revealed or accomplished. And for whom was it accomplished? For you. For it was for your sake, he says, that God raised Him from the dead. And why for you? So that, having purified yourselves by obedience to the truth through the Spirit, you might have faith and hope in God. Why "having purified"? Because, believing in Him who by His resurrection from the dead laid the foundation of your incorruptible life, you yourselves must also "walk in newness of life" (Rom. 6:4), after the example of Him who called you to incorruption. Do not be troubled that here the apostle Peter, and repeatedly the apostle Paul, says that the Lord was "raised" by the Father (Acts 13:37, 31). He speaks thus, employing the customary manner of teaching. But hear how Christ says that He raised Himself. He said: "Destroy this temple, and in three days I will raise it up" (John 2:19). And in another place: "I have power to lay down My life, and I have power to take it again" (John 10:18). It is not without purpose that the resurrection of the Son is ascribed to the Father; for by this the single action of the Father and the Son is shown.
1 Pet. 1:21. so that you may have faith and hope in God.
1 Pet. 1:22. Having purified your souls by obedience to the truth through the Spirit unto unfeigned brotherly love, love one another fervently from a pure heart,
Having said that Christians are born again not of corruptible seed, but of incorruptible, by the word of God which lives and abides forever, the apostle sets before their eyes the insignificance and extreme fragility of human glory, thereby urging the listener to hold more firmly to the teaching previously imparted, since it is constant and extends forever, while earthly things quickly decay by their very nature. To confirm this, "grass" and "the flower of grass" are brought forward here, being weaker in existence than "grass"; David also likens our life to them (Ps. 103:15). Having shown the small worth of our glory, the apostle returns again to explaining what exactly regenerated them by the word of God, living and abiding forever, and says: this is the word which was preached to you. He affirms concerning this word that it abides forever, because the Lord Himself also said: "Heaven and earth shall pass away, but My words shall not pass away" (Matt. 24:35). One should know that the words "to sincere brotherly love" must be read in this order: from a pure heart love one another constantly, to sincere brotherly love. For the completion of a matter usually follows after what was carried out for its sake. And since sincere brotherly love follows after constant love for one another from a pure heart, it is right that the words "from a pure heart" and the rest should stand first, and the words "sincere brotherly love" after them. One should also note that the preposition "to" (εἰς) must be taken in place of the preposition "by reason of, for" (διά).
1 Pet. 1:23. as born again, not of corruptible seed, but of incorruptible, of the word of God, which lives and abides forever.
1 Pet. 1:24. For all flesh is as grass, and all the glory of man as the flower of grass: the grass withered, and its flower fell off;
1 Pet. 1:25. But the word of the Lord endures forever; and this is the word which was preached to you.
The Apostle showed the superiority of spiritual rebirth over fleshly birth, and pointed out the worthlessness of mortal glory, namely, that birth is joined with corruption and impurity, and glory differs in nothing from spring plants, whereas the word of the Lord experiences nothing of the sort. For every human opinion quickly ceases, but the word of God is not so — it has eternal abiding. With this purpose he added: "that word which was preached to you."
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