CHAPTER 4
On the rejection of wrongful actions and the recovery of fruits in the spirit according to the diversity of gifts.
1 Peter 4:1-5 Since Christ suffered in the flesh for you, arm yourselves with the same thought: for he who has suffered in the flesh has ceased from sin, 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 we have spent enough of our past lifetime in doing the will of the Gentiles, when we walked in filthiness, lusts, drunkenness, festivities, drinking parties, and abominable idolatries. Therefore, it seems strange to them that you do not run with them in the same flood of degeneracy. They will give an account to Him who is ready to judge the living and the dead .
The order is as follows: Therefore, since Christ has died in the flesh , you also should arrange yourselves according to the same thought : for you have died, namely, to the world: moreover, he who has died has ceased from sin, etc.
" 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.
" the same thought ." That is, according to the same intention and the same purpose. For due to the lack of intention, it is said κατὰ, that is, “according to”.
" he who has suffered in the flesh :" that is, He has died, saying similar things with Paul: "If we have died with Christ, we shall also live with Him. And indeed we will be dead to sin, but we will live to God." (Rom. 6:8-10)
" 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.
" 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. 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.
1 Peter 4:6 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)
1 Peter 4:7-11 The 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. As 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 .
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 5 , while others say wisdom or contemplation or virtue 6 . 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.
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.
" love covers a multitude ." This means persevering and enduring and stretched out over a long period.
" 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.
That from the fellowship with Christ it is necessary to overcome natural adversities, and from hope to bear losses inflicted by others.
1 Peter 4:12-19 Beloved, do not be surprised at the fiery trial that has come upon you to test you, as though something strange were happening to you: but rejoice inasmuch as you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed. If you are insulted because of the name of Christ, you are blessed; for the Spirit of glory and of God rests on you: if you are insulted for the name of Christ, it is glorified in you. Let none of you suffer as a murderer, or a thief, or any kind of criminal, or even as a bigmouth. But if you suffer as a Christian, do not be ashamed, but glorify God that you bear that name. For it is time for judgment to begin with God’s household; and if it begins with us, what will the outcome be for those who do not obey the gospel of God? And, If it is hard for the righteous to be saved, what will become of the ungodly and the sinner? Therefore, let those who are afflicted according to the will of God entrust their souls to a faithful Creator by doing good.
" the fiery trial that has come upon you. ” this is how you are proven.
“ 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.
“ 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.
“ 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 7 , 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)
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. 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.