Chapter 4

Chapter Four 1 Pet. 4:1. Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind; "With the same mind" means: with the same impulse, with the same purpose. For the preposition κατά is missing, because it is stated with an omission. Having spoken of the economy of salvation, of the Lord's descent into Hades, and of the reason He descended there—namely, for the salvation of those held in Hades—the apostle finds in the death of the Lord another occasion for exhortation to virtue. If Christ died for us in the flesh (for certainly not in His immortal and Divine nature), then we too, in repayment to Him, ought to die to sin for His sake, no longer indulging in human lusts, but living the remaining time in the flesh solely according to the will of God. 1 Pet. 4:1. For he who has suffered in the flesh has ceased from sin, 1 Pet. 4:2. So as to live the remaining time in the flesh no longer according to human lusts, but according to the will of God. "Having suffered" instead of "having died." Peter speaks similarly to Paul: "if we died with Him, we shall also live with Him" (2 Tim. 2:11); and: "reckon yourselves to be dead indeed to sin, but alive to God" (Rom. 6:11). 1 Pet. 4:3. For it is sufficient that in the past time of your life you walked according to the will of the Gentiles, giving yourselves over to uncleanness, lusts (sodomy, bestiality, foul thoughts), drunkenness, excess in food and drink, and absurd idolatry; 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. 1 Pet. 4:4. Wherefore they think it strange that you do not run with them into the same flood of dissipation, and they speak evil of you. 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. 1 Pet. 4:5. They shall give account to Him who is ready to judge the living and the dead. 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). 1 Pet. 4:6. For, for this reason the gospel was preached also to the dead, 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! 1 Pet. 4:6. They were judged according to men in the flesh, so that they might live according to God in the spirit. "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. 1 Pet. 4:7. But the end of all things is at hand. 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. 1 Pet. 4:7. Therefore, be prudent and be watchful in prayers. 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. 1 Pet. 4:8. But above all things have fervent love for one another, because love covers a multitude of sins. 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. 1 Pet. 4:9. Be hospitable to one another without grumbling. 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. 1 Pet. 4:10. Serve one another, each with whatever gift he has received, as good stewards of the manifold grace of God. 1 Pet. 4:11. If anyone speaks, let him speak as the oracles of God; if anyone serves, let him serve by the strength 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. Not 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. 1 Pet. 4:12. Beloved! Do not estrange yourselves from the fiery trial sent to you for testing, as though something strange were happening to you, 1 Pet. 4:13. But insofar as you participate in the sufferings of Christ, rejoice, so that at the revelation of His glory you may also rejoice and triumph. The 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. 1 Pet. 4:14. If you are reviled for the name of Christ, you are blessed, for the Spirit of glory, the Spirit of God, rests upon you. By them He is blasphemed, but by you He is glorified. 1 Pet. 4:15. Only let none of you suffer as a murderer, or a thief, or an evildoer, 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. 1 Pet. 4:15. or as one who encroaches on what belongs to others; 1 Pet. 4:16. But if as a Christian, do not be ashamed, but glorify God for such a lot. "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. 1 Pet. 4:17. For it is time for judgment to begin with the house of God; and if it begins first with us, what will be the end of those who do not obey the Gospel of God? 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. 1 Pet. 4:18. And if the righteous one is scarcely saved, where shall the ungodly and the sinner appear? 1 Pet. 4:19. Therefore let those who suffer according to the will of God commit their souls to Him, as to a faithful Creator, doing good. By 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).