Chapter 1
[1 Peter 1:1] -- Peter, an apostle of Jesus Christ, etc. "Strangers in Latin, in Greek called proselytes." By this name, the Jews called those who, born from the nations, preferred to believe in God and, having received circumcision, to lead a life according to the Jewish custom, according to God's law. Among whose number were some of those who, on the holy day of Pentecost, when the apostles received the Holy Spirit in the vision of fire, believed in Christ at their preaching, as Scripture says that Jews and proselytes were present. Therefore, he calls them chosen strangers, who from gentility came to the knowledge and acceptance of the divine law, and having received the legal sacraments, deserved to reach the acceptance of the grace of faith. Hence, the holy presbyter Jerome, speaking of them, says: "Because Peter, after the episcopate of the Antiochian Church and the preaching of the dispersion of those who believed from circumcision in Pontus, Galatia, Cappadocia, Asia, and Bithynia, in the second year of Claudius, goes to Rome to oppose Simon Magus." But also if we can truly say with the prophet to God: "For we are aliens and pilgrims before You, as were all our fathers" (Psalm 38), we should also believe the letters written by the blessed Peter and read them as sent to us. Finally, in these same letters, as those having another homeland, he admonishes us, saying: "Beloved, I beseech you as strangers and pilgrims to abstain from fleshly lusts" (1 Peter II). As for what is added, concerning the dispersion, this indicates that they were dispersed from Jerusalem in the persecution that took place under Stephen, or surely afflicted by other various persecutions for the faith either by Jews or by the Gentiles, often driven from their own homes, as we read in the Acts of the Apostles. And even Paul to the Galatians: "Have you suffered so many things in vain, if it be yet in vain?"
[1 Peter 1:1] -- The dispersion of Pontus, Galatia, etc. All these provinces are of the Greeks in Asia. But there is also another Bithynia in Europe, from which it is said those in Asia are descended. However, the Bithynia in Asia is also called the greater Phrygia, which is separated from Galatia by the river Hiera.
[1 Peter 1:2] -- According to the foreknowledge of God the Father, etc. These verses are connected to what was previously stated, "To the elect exiles." For they were chosen according to the foreknowledge of God the Father. Hence the apostle also says: "Those whom He foreknew He also predestined to be conformed to the image of His Son." And elsewhere: "He chose us in Him before the foundation of the world." They were elected to this end, that by the gift of the Holy Spirit they might be sanctified, cleansed from all sins, to begin to obey the Lord Jesus Christ, who had perished due to the proto-parent's disobedience, that being sprinkled with His blood they might avoid the power of Satan, just as Israel avoided the dominion of the Egyptians through the lamb's blood. He speaks of sprinkling in the manner of the old Scripture, where those things which were to be sanctified were usually sprinkled with the blood of sacrifices. Otherwise, the Lord Himself speaks clearly about this: "Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you" (John 6).
[1 Peter 1:2] -- May grace and peace be multiplied. So that what you have well begun, you may complete perfectly. He first names grace, then peace, because without the grace of Christ we cannot attain to the peace of reconciliation, indeed we cannot have anything peaceful except through His grace.
[1 Peter 1:3] -- Blessed be God and Father of our Lord Jesus Christ. Thus he returns praises to God the Father, to show that our Savior Lord is both God and man. For when he says, "God and Father of our Lord Jesus Christ," he indeed calls Him the God of the Lord Jesus Christ, because he remembers that the Lord Christ was made man; but he calls Him the Father of our Lord, because he does not doubt that the same Lord of ours has always existed as the Son of God.
[1 Peter 1:3] -- Who according to His great mercy has reborn us, etc. Rightly is God blessed by us, who, when we had been begotten by our merits unto death, through His mercy reborn us unto life. And this through the resurrection of His Son, when He so loved our life that He arranged for Him to die on its behalf; and by that same death destroyed through the resurrection, showed us the hope and example of rising again. For He died, so that we would not fear death. He rose from the dead, so that we might hope through Him to be resurrected.
[1 Peter 1:4] -- To an inheritance incorruptible, etc. Incorruptible, he says, because of the heavenly life, which is touched neither by age, nor disease, nor death, nor any sadness. Undefiled, because no impure person can enter into it. Unfading, because that heavenly life and conversation never come to seem worthless to the minds of the blessed, as the luxuries and delights of the present age often turn into disgust from prolonged custom and use.
[1 Peter 1:4] -- Kept in heaven for you. Kept in you he says, instead of saying, kept for you, that is, kept now for this purpose, that it might be bestowed on you in heaven at the appointed time. Or certainly kept in heaven in you, because He who gave believers the power to become children of God (John 1), gave them the power to receive that inheritance in heaven, by persevering until the end to be saved. And therefore he says the inheritance is kept within those whom, with the Lord’s help, he knows must arrive at it by their merits, because those who do not keep the discipline of the Father do not deserve to receive the inheritance from Him.
[1 Peter 1:5] -- You who are kept by the power of God through faith, etc. And the Lord said in the Gospel: In my Father's house are many mansions (John XIV). And again: It is not mine to give to you, but for whom it is prepared by my Father (Mark X). Therefore, seats are prepared in the kingdom of God, mansions prepared in the house of the Father, salvation prepared in heaven, only let him render himself worthy who desires to receive it. But since no one can make himself worthy solely by his own effort, nor can come to eternal salvation by his own strength, it is rightly prefaced: You who are kept by the power of God through faith. For no one can sustain themselves in good by their own free will's power, but help must be sought from Him through all things, that we may be perfected, from whom we have received the beginning of good action.
[1 Peter 1:6] -- In which you will rejoice, etc. What he says "In which," signifies that at the last time, salvation prepared will be revealed and given to the worthy. Of which the Lord also said: Again I will see you, and your heart shall rejoice, and no one will take your joy from you (John XVI).
[1 Peter 1:6] -- Now for a little while, if need be, you have been grieved. He says, it is necessary to be grieved, because it is only through the sorrow of a fleeting world and afflictions that one can come to eternal joys. He says "for a little while," because when the eternal reward will be given, all that seemed severe and bitter in worldly tribulations will appear brief and light.
[1 Peter 1:7] -- That the proof of your faith may be much more precious than gold, etc. And the book of Wisdom compares the sufferings of the saints to gold that is tested by fire, saying of the Lord: As gold in the furnace he has tried them, and received them as a burnt offering (Wis. III). Indeed, those whom He has found faithful in the furnace of tribulation, these He will take up in the joy of reward as a pleasing sacrifice to Himself. And well is the patience of the saints likened to gold, for just as among metals there is nothing more precious than gold, so this is most worthy of praise before God. Hence it is written: Precious in the sight of the Lord is the death of His saints (Psalm CXV). For as gold enclosed in the furnace is tested by fire, but when brought out it will show what brilliance it has, so the constancy of the faithful appears contemptible and foolish among the oppressions of the unfaithful; but when the time of retribution comes, after the contest of tribulations is ended, then it is shown how much glory and progress in the flames of passion their virtue has acquired. Hence it is aptly added:
[1 Peter 1:7] -- Found unto praise and glory, etc. The proof of faith is found unto praise when the Judge, praising it, will say: I was hungry and you gave me food, etc. (Matt. XXV). It is found unto glory when, glorifying it, He introduces it: Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world (Ibid.). It is found unto honor when, with the wicked cast into eternal punishment, the just will go into eternal life (Ibid.). Of this, He Himself says: If anyone serves me, my Father will honor him (John XII).
[1 Peter 1:8] -- Whom having not seen, you love, etc. And Paul says: Eye has not seen, nor ear heard, nor has it entered into the heart of man, what things God has prepared for those who love Him (I Cor. II).
[1 Peter 1:10] -- About which salvation the prophets inquired and searched, etc. They inquired and searched in secret from the Lord, or from angels, about the future grace of the Gospel, when or in what order eternal salvation would come to the world, which is found in their books. Therefore, one of them also deserved to be called "man of desires" by the angel for his great love of saving knowledge. But they prophesied by speaking openly to people and explaining what they knew in secret through internal contemplation.
[1 Peter 1:11] -- Inquiring into what or what kind of time the Spirit of Christ in them was indicating, etc. The evangelist indicated these glories when he said: "For the Spirit had not yet been given, because Jesus had not yet been glorified" (John VII). There are, however, two glorifications of the Lord, according to the form of the assumed man: one, by which He rose from the dead; and the other, by which He ascended into heaven before the eyes of His disciples. A third remains, also in the sight of men, when He will come in His majesty and that of the Father and the holy angels to render to each according to their works.
[1 Peter 1:12] -- To whom it was revealed that not to themselves, etc. Among the many secrets revealed to the prophets, when they diligently searched and inquired about the future salvation, it was also revealed to them that the same salvation would not be in their days, but rather in yours, who are born in the last days of the world. He says this to warn them to take care of the proffered salvation, which the prophets and earlier just ones loved so much, desiring to live in the world at the time when, immediately after departing from the world, it would be permitted to ascend to the heavenly kingdoms.
[1 Peter 1:12] -- Through those who evangelized to you, etc. Previously he had said that the prophets foretold his sufferings and subsequent glories by the Spirit of Christ, and now he says the apostles declare the same to them by the Holy Spirit sent from heaven. Hence, it is clear that the same Spirit of Christ was in the prophets before, who later [was] in the apostles; therefore the same faith in the sufferings of Christ and the subsequent glories were preached by both to the people, [with] the former still expecting it to come, [and] the latter [declaring] it had already come; and by this, [it is evident] that there is one Church, of which one part preceded the Lord's advent in the flesh, [and] another part followed.
[1 Peter 1:12] -- Into whom angels long to look. It is indeed clear that so great the later glory of Jesus Christ, the man who suffered for us, followed, that even the angelic powers in heaven, though they are perfected in eternal happiness, not only rejoice to always look upon the eternal magnificence of the Deity, but also the glory of His assumed humanity. But it should be more diligently considered how it is said that angels desire to look into Him, since longing is not usually spoken of concerning that which we have, but that which we wish to have, for no one longs for what he has. How then do they desire to look into Christ, whose face they never cease to behold, unless the contemplation of the divine presence so beatifies the citizens of the heavenly homeland, that in an ineffable order for us, they are both always satisfied with the vision of His glory, and always hunger insatiably for His sweetness as if it were new? For, as blessed Pope Gregory, wonderfully distinguishing the delights of the heart and of the body, says, bodily delights, when not possessed, kindle a grave desire in themselves, but when possessed and consumed, immediately turn the eater into disgust through satiety. On the contrary, spiritual delights, when not possessed, are in disgust; when possessed, are in desire; and they are hungered for more by the one who eats them more, as they are consumed more by the one who is hungry. In those, appetite begets satiety, and satiety begets disgust; in these, appetite begets satiety, and satiety begets appetite. For spiritual delights increase desire in the mind while they satisfy it, because the more their flavor is perceived, the more it is known that they should be loved more. Moreover, what is said: "Into whom angels long to look," can also be rightly understood of the Holy Spirit, of whom it was promised: "Those who preached the Gospel to you in the Holy Spirit sent from heaven." For blessed Peter wished to refer this to the grace of divine pity, that He who is of such great majesty and glory, that His vision, as well as that of the Father and the Son (since indeed it is one and the same), is desired by angels in heaven, for the sake of human salvation sent the Spirit to earth, and infused it into the minds of the faithful to illuminate them.
[1 Peter 1:13] -- Wherefore girding the loins of your mind, etc. Because it is promised to you, he says, that you shall see the revelation of Jesus Christ after this life, which angels now see, the greater the grace promised to you, the more diligently you ought to strive to be worthy to receive it. He girds the loins of his mind, who also restrains it from wandering thoughts. And rightly he says: Hope for the grace which is given to you in the revelation of Jesus Christ, because he who with girded loins of mind, that is, chaste in mind and body, awaits the Lord's coming, rightfully, when He is revealed, hopes. For he who does not know how to please the Lord, rightfully, in the hope of good things, fears lest they come sooner in the flesh.
[1 Peter 1:14] -- As children of obedience, etc. Rightly he wishes them to be children of obedience, whom he had called elect in the preface to the obedience and sprinkling of the blood of Jesus Christ.
[1 Peter 1:15] -- But as he who has called you is holy, etc. This is similar to that in the Gospel: Be ye therefore perfect, as your Heavenly Father is perfect (Matt. 5).
[1 Peter 1:17] -- And if you call on the Father. Saying in prayer: Our Father, who art in heaven (Matt. 6).
[1 Peter 1:17] -- Who without respect of persons judges, etc. Not like an earthly father who is accustomed to pardon his erring children more indulgently than his servants. But the Father God is of such justice and piety, that He transforms even humble and obedient servants, indeed even enemies who give themselves to Him, into the adoption of children, and again, those who seem more honorable under the name of children, for the fault of disobedience, utterly excludes from perpetual inheritance.
[1 Peter 1:17] -- Conduct yourselves in fear during the time of your sojourning. Lest through idleness and negligence you become unworthy of such a Father, and while you are secure in the present sojourn, you may not attain the promised happiness of the homeland.
[1 Peter 1:18] -- Knowing that you were not redeemed with corruptible things, with gold or silver, etc. The greater the price by which you were redeemed from the corruption of carnal life, the more you ought to fear, lest perhaps by returning to the corruption of vices you offend the spirit of your Redeemer.
[1 Peter 1:23] -- Born not of corruptible seed, etc. Such is in the Gospel of John: To those who believed in his name, who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God (John 1). Therefore, just as the price of the Lord's passion by which we have been redeemed is incorruptible, so also is the sacrament of the holy font by which we are reborn. These are so interconnected with each other that neither can confer salvation upon us without the other. For indeed, the Lord in the time of His Incarnation redeemed us all together with His holy blood, so that also in our time, individually through the regeneration of baptism, we ought to reach the fellowship of the same regeneration. Of this regeneration, it is well said that it is not of corruptible seed, but through the word of the living and eternal God, so that it is understood hence that just as from corruptible seed is born flesh which is corrupted, so through water consecrated by the word of God, a life that does not know faith is granted to us. This indeed is aptly supported by prophetic testimony, adding:
[1 Peter 1:24] -- Because all flesh is like grass, etc. Therefore, just as perishable flesh generates perishable flesh, so the word of the Lord, which remains forever, gives eternal life in both flesh and soul to those whom it regenerates from water. Saint Cyprian, in his book on the Dress of Virgins, thus recalls this testimony: "Isaiah's God, he says, proclaims: All flesh is grass, and all its glory is like the flower of the field. The grass withers, the flower falls, but the word of the Lord endures forever." It is not fitting for any Christian, and especially not for a virgin, to consider any fleshly glory and honor, but to seek only the word of God and embrace what is good and will endure forever. Or if there is to be any glorying in the flesh, it is clearly when one suffers in the confession of the name, when a woman is found stronger than torturing men: when she endures fires, or crosses, or iron, or beasts, so that she may be crowned. Those are the precious adornments of the flesh, those are the better ornaments of the body. However, let it not trouble the reader that in this sentence of the prophet, he used "claritas" while our translation says "gloria," for both are commonly translated from the one Greek word, which is δόξα (doxa), into Latin.