I Peter 4 · The Lantern

Since therefore Christ has suffered for us in the flesh, arm yourselves likewise with the same mind: for he that has suffered in the flesh has ceased from sin;

The apostle did not say that Christ died in his divinity but in his flesh, so as to emphasize that it was not his divine nature which suffered but his human one. The sufferings are those of the one to whom the body belongs. Since the flesh belonged to the Word, the sufferings of the flesh must be attributed to the Word as well.

By proclaiming that he would suffer and die in the flesh, Christ was indicating that he was passible in his flesh but impassible in his divinity. The ineffable union of the two natures did not cut him in two, for he remains one Lord, one Christ and one Son, one person and one hypostasis, that of the Word incarnate.

"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.

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.

For the time past of our life may suffice us to have worked the will of the Gentiles, when we walked in sensuality, lusts, excess of wine, orgies, drinking parties, and abominable idolatries:

"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…

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.

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.

In which they think it strange that you run not with them to the same flood of debauchery, speaking evil of you:

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.

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 a…

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.

Who shall give account to him that is ready to judge the living and the dead.

"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.

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.

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.

For this reason 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.

If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord's Day, on which also our life has sprung up again by Him and by His death-whom some deny, by which mystery we have obtained faith, and therefore endure, that we may be found the disciples of…

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.

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.

But the end of all things is at hand: be therefore sober, and watch to prayer.

And above all things have fervent love among yourselves: for love shall cover the multitude of sins.

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.

Against his plots every believer must keep careful watch that he may crush his foe on the side whence the attack is made. And there is no more powerful weapon, dearly-beloved, against the devil's wiles than kindly mercy and bounteous charity, by which every sin is either escaped or vanquished.

Therefore I shall go for myself to the place of refuge from the face of the fury of the Lord, to that zeal of piety sweetly burning and efficaciously atoning. Does not charity atone? And powerfully so. I have read that it covers a multitude of sins. But I say: Is it not fit and sufficient for casting down and humbling every exaltation of the eyes and of the heart?

Use hospitality one to another without grumbling.

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.

Behold, the Lord was not recognized while He was speaking, and He deigned to be recognized while He was being fed. 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.

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.

As every man has received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.

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.

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.

The chief of the Apostles, blessed Peter, says: "Each one, as he has received grace, ministering it to one another, as good stewards of the manifold grace of God." Dionysius determines for us the use of grace in the angelic and celestial hierarchy and says that if the higher Angels were to contain themselves and were unwilling to flow into the lower Angels, then they would clos…

If any man speak, let him speak as the utterances of God; if any man minister, let him do it as of the ability which God gives: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.

Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened to you:

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.

[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.

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.

But rejoice, inasmuch as you are partakers of Christ’s sufferings; that, when his glory shall be revealed, you may be glad also with exceeding joy.

If you be reproached for the name of Christ, happy are you; for the spirit of glory and of God rests upon you: on their part he is evil spoken of, but on your part he is glorified.

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 wif…

"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.

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.

But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a meddler in other men’s matters.

Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God in that name.

For the time has 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?

"Since," it is said, "it is time for judgment beginning at the house of God." For judgment will overtake these in the appointed persecutions.

"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?

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.

And if the righteous is scarcely saved, where shall the ungodly and the sinner appear?

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.

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.

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).

Therefore let them that suffer according to the will of God commit the keeping of their souls to him in doing good, as to a faithful Creator.

I Peter4