Chapter 1
Theophylact of Ohrid, Exposition of the First Epistle of Peter
1 Theophylact of Ohrid, Exposition of the First Epistle of Peter — Chapter One
1 Argument of the First Epistle of the holy Apostle Peter. Peter himself writes this didactic Epistle to the Jews who were of the Dispersion and had become Christians. For since they had come to faith from among the Jews, he strengthens them. And first he expounds and demonstrates that faith in Christ was proclaimed beforehand by the prophets, and that through them was made known the redemption that comes through His blood; and that to them and to the Gentiles all things were preached, into which the angels desire to look. Then, having counseled them[1] to conduct themselves worthily of Him who called them, he urges them also to honor kings. He commands harmony between wives and husbands; and after a few exhortations concerning manners, he indicates that this proclamation of salvation and resurrection was made by the Lord even in Hades, so that those who had died beforehand might indeed rise and be judged in the body, yet by the grace of the resurrection abide. And he teaches that the end of all things has now drawn near, and that all are bound to be ready, as those who will render an account to the Judge; and thus he brings the Epistle to its completion.
2 Chapters of the same Epistle.
1. On the regeneration that is in Christ; and on endurance of trials; and on the saving faith proclaimed beforehand by the prophets.
2. On hope and love, and on the secure manner of life that is owed in consequence of our adoption as sons.
3. On living in Christ worthily of our adoption, unto the benefit also of those outside, for the glory of God.
4. On submission to rulers, and on brotherly love, and on godliness. In which: 1. On the submission of servants, and on patient endurance of evil for Christ’s sake. 2. On the obedience of wives, and on concord with their husbands, and on salvation in the Spirit after the pattern of Sarah. 3. On the conduct of husbands toward their wife. 4. On forbearing gentleness toward all, of which the type is God’s loving-kindness in the days of Noah; and toward us, the compassion shown through the baptism of Christ.
5. On the putting away of base deeds, and the taking up of the fruits in the Spirit according to the diversity of the gifts of grace.
6. That by communion with Christ one must master the natural passions, and by hope in Him bear the injuries inflicted by others.
7. Exhortations to the presbyters concerning the oversight of the flock.
8. On the humility common to all toward each, unto victory over the devil; in which there is a prayer for the perfecting of the believers.
3 CHAPTER ONE. Peter, an apostle of Jesus Christ, to the elect strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia; according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ. He said strangers because of the Dispersion; or also because all who live according to God are called strangers upon the earth, as David too says, We are sojourners and strangers, as were all our fathers.[2] Now the word does not signify the same as “proselyte” (for that signifies one who has come from elsewhere), but something more and of humbler degree. For just as the by-work is of less account than the work, so too is the “sojourning stranger” in comparison with the “resident.” And the prefatory address set before us must be heard with a transposition, reading thus: “Peter, an apostle of Jesus Christ, according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ”; and the rest let be placed between these clauses, for it makes plain those to whom the Epistle is addressed. He used the phrase “according to the foreknowledge of God” to make clear that he falls short of the prophets in nothing, save in time only—for they too were sent. And that the prophets also were sent, Isaiah says, He hath sent me to preach good tidings unto the poor.[3] But even if he falls short in time, he does not fall short in the foreknowledge of God; rather, in this respect he declares himself equal to Jeremiah, who before he was formed in the womb was known and sanctified and appointed a prophet unto the nations.[4] And since the prophets, among other things, also proclaimed beforehand the coming of Christ (for it was for this that they were sent), he adds the purpose of his own apostleship, and says that “in sanctification” of “the Spirit” I was sent, “unto obedience and sprinkling of the blood of Jesus Christ”—making this plain, that the manner of my apostleship is this: to set apart. For this he indicates through the word “sanctification,” as also in the saying, Ye shall be unto me a peculiar people, sanctified;[5] for it stands for “set apart from the other nations.” The manner, then, of his apostleship is to set apart, through spiritual gifts of grace, nations obedient to the Cross and sprinkled by the Passion of Christ—not with the ashes of a heifer, when need should require, to cleanse away the defilement that came from fellowship with the Gentiles, but with the blood that flows from the Passion of Jesus Christ. And at the same time he sounds beforehand, through the mention of blood, the martyrdom of those who believe in Him for Christ’s sake. For he who in obedience follows in the footsteps of his teacher will assuredly not himself shrink from pouring out his own blood for the sake of Him who poured out His own for the whole world.
4 Grace unto you, and peace, be multiplied. “Grace,” because we are saved freely and having brought nothing of our own; “peace,” because we had given offense to the Master and had been ranked among His enemies.
5 Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible, and undefiled, and that fadeth not away. He blesses God, rendering Him this thanksgiving in return for the good things He gives. And what are the things given? A hope—not such as was the dwelling in the land of Canaan through Moses, which was mortal, but a living one. And whence does it have its life? From “the resurrection of Jesus Christ from the dead.” For in that resurrection in which He rose,[6] He will deem worthy of the same also those who draw near to Him through faith in Him. A living hope, then, is the thing given—an inheritance incorruptible, laid up not on earth, as for the fathers, but in the heavens, whence also it has obtained its perpetuity; which is greater than the inheritance on earth. And in addition to these there is the preservation and guarding of the believers. For this too the Lord prayed, when He said, Keep them, holy Father.[7] But also “in power.” And what is this power? The things that reach unto the revelation of the Lord. For if the guarding were not mighty, it would not be prolonged unto that time. Since, then, the things given are so many and of such a kind, it is nothing strange that gladness should follow upon those who receive them.
6 Reserved in the heavens for us, who are guarded by the power of God through faith, unto a salvation ready to be revealed in the last time. If the inheritance is “in the heavens,” then the thousand-year restoration upon earth is a fable.
7 Wherein ye greatly rejoice, though now for a little while, if need be, ye are in heaviness through manifold trials; that the proof of your faith, much more precious than gold that perisheth, though it be tried by fire, might be found. The sequence is thus: Being now in heaviness, “if need be”—that is, if indeed this also must be (for not all the saints are afflicted)—“in the last time” ye shall greatly rejoice; for the word “ye rejoice” is taken in place of the future, or else according to the present, as has been noted below. And since the promise of the Teacher introduces into the world not joy but heaviness, declaring that “ye shall have tribulation,” he adds to the gladness the word “little”; and since this is grievous, he adds the word “now,” speaking in agreement with his own Master. For He too says, In the world ye shall have tribulation, but your sorrow shall be turned into joy.[8] Either, then, the word “now” was added on account of the gladness, since the gladness that is to succeed it is not for a little while but for a long and boundless time; or else the word “little” is to be reckoned with the heaviness that follows, so that it would read thus: “If now it must needs be that ye be a little while in heaviness through the manifold trials.” But since the tumult of the trials caused disquiet, on this account he subjoined the cause of the trials: that through them “your proof” becomes more manifest and “more precious than gold, since gold too, when tried by fire, is the more eagerly sought by men.” And he adds the words “if need be,” teaching that neither is every believer tried through afflictions, nor every sinner. Yet neither of the two is called to account[9] forever; but the righteous who are afflicted suffer unto the increase of their crowns, while the sinners suffer that they may pay the penalty for their sins. Yet not all the righteous are afflicted, lest, supposing the evil state to be praiseworthy, thou shouldst come to hate virtue. Nor are all sinners afflicted, lest the resurrection be disbelieved, as though all received here what is their own.
8 Unto praise, and honor, and glory, at the revelation of Jesus Christ; whom having not seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory; receiving the end of your faith, even the salvation of your souls. The reason for the righteous who suffer evil here he makes plain through these words: at once consoling them, in that they become more illustrious through their afflictions, and at the same time making them more earnest by adding the words “at the revelation of Jesus Christ”; since that season, by the display of their labors, will furnish great renown to those who have striven through to the end. And he adds yet another thing alluring them to the endurance of afflictions. What is this? The words “whom having not seen, ye now love.” For if, “not having seen” Him with the eyes of the flesh, ye “love” Him from hearing alone, he says, consider what manner of love ye will display when ye behold Him, and that revealed in glory. For if His Passion has so drawn you to itself, what then will the manifestation of Him in unsurpassable splendor work in you, when He will also bestow upon you the prize, the salvation of your souls? Therefore, as those who are about to appear before Him and to be deemed worthy of such glory, if ye now display an endurance counterbalancing it, ye shall have the whole of the goal set before you.
9 Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you. Since he had made mention of the salvation of the soul, and this was obscure and strange to the hearing, he brought forward the prophets as having both sought and searched concerning it. For indeed they did seek, as Daniel concerning the things to come, who for this very reason was called “a man of desires” by the angel who gave him oracles;[10] and that they sought, he adds: “unto what or what manner of time the Spirit that was in them did signify.” “Unto what” time, namely the time at the consummation; “what manner of” time, namely that in which, when the Jews through their several captivities had inclined toward perfect godliness, they became well-disposed to receive the mystery according to Christ. And observe that, having said the Spirit of Christ, he confesses the divinity of Christ. And this Spirit signified the sufferings of Christ: through Isaiah saying, As a sheep He was led to the slaughter;[11] and through Jeremiah, Come, and let us cast wood upon His bread;[12] and the resurrection, through Hosea, who said, On the third day we shall rise up in His presence, and we shall press on to know the Lord; as the morning dawn ready prepared shall we find Him.[13] And it was revealed to them, he says, not for their own sakes, but for ours.[14] And by these words he accomplishes two things: he both shows the forethought of the prophets, and shows that those now called unto the faith according to Christ were foreknown to God even before the foundation of the world. By the forethought of the prophets, then, he leads them not to dispose themselves disobediently toward the things prophesied to them by the prophets; for not even prudent sons hold in contempt the labors of their fathers. For if those men, who were destined to gain nothing thereby, sought and found—nay, and having found, deposited it in books,[15] as though handing down an inheritance to us—then we, he says, would not be righteous were we disposed contemptuously toward these things. For this very reason, then, do not, by accounting these things as trifling,[16] render void our Gospel—we who preach these glad tidings to you. By the forethought of the prophets, then, he urges these things; but by their having been foreknown by God he instills fear, lest they show themselves unworthy of the foreknowledge of God, and of the calling that comes from Him, but rather that they press one another forward to become worthy of the gift of God.
10 Searching what or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings appointed for Christ, and the glories that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister these things. Even if both others and the prophets wrought in the Holy Spirit—the latter prophecy, the former the Gospel—there is no difference in these respects between them and the prophets. Ye must therefore, he says, bring in the same earnestness which they who hearkened to the prophets brought in, lest ye be subjected to the punishment of those who disobeyed the prophets. And it must be noted that through these words Peter reveals the mystery of the Trinity: by saying “the Spirit of Christ,” the Son and the Spirit; and the Father, by saying “from heaven.” And the phrase “from heaven” do not take in a local sense, but according to the preeminence of God who has the precedence.
11 Which things are now reported unto you by them that have preached the Gospel unto you with the Holy Spirit sent down from heaven; which things the angels desire to look into. The exhortation proceeds by way of cause from the things that have been held in honor. For having said that the prophets ministered to us the things of our salvation—and these were so marvelous as to become objects of longing even to the angels (and that these things were objects of longing to them, he showed from the fact that out of exceeding joy at the Nativity of Christ they sang in melody, Glory to God in the highest)[17]—having said these things, he subjoins the cause in this manner, and says: Since, then, these our things are objects of longing to all, not only to men but also to angels, neither do ye dispose yourselves carelessly toward them, but, straining yourselves and bearing yourselves like men (for this he indicates by the words “gird up your loins”), which is also enjoined upon Job by God;[18] and what loins he means, he made clear, that he speaks of those “of the mind”—being thus, then, prepared and sober, hope perfectly upon the joy that is being brought to you. And this is that joy of which a little earlier he speaks, the joy at the second coming of the Lord.
12 Wherefore gird up the loins of your mind, be sober, and hope perfectly for the grace that is being brought unto you at the revelation of Jesus Christ; as children of obedience, not fashioning yourselves according to the former lusts in your ignorance; but as He who hath called you is Holy, so be ye yourselves also holy in all manner of conduct. Because it is written, Be ye holy, for I am holy.[19] By “fashioning” he means conformity to present circumstances—which some of the foolish say, that one conducts oneself according to circumstances.[20] This, then, he commands them to abandon as vain, whether in knowledge or “in ignorance” they were entangled in it before this;[21] “but” now, he says, being “fashioned” to Him who called you, who is Holy, “be ye yourselves also holy.”[22]
13 And if ye call upon the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear; knowing that ye were not redeemed with corruptible things, as silver or gold, from your vain manner of life received by tradition from your fathers, but with the precious blood, as of a lamb without blemish and without spot, even of Christ.[23] Scripture knows a twofold fear: the one preparatory, the other perfecting. The preparatory, which is also elementary, is that which calls a man, through fear of the things he has done, toward sobriety; the perfecting is that whereby, because one has been perfected in love toward Him to whose friendship he hastens, he fears lest he fall short of any of those things which are owed to those who love greatly.[24] An example of the first, which is also elementary, is what is said in the Psalms: Let all the earth fear the Lord,[25] that is, those who have no care[26] for a heavenly mind, but only for earthly vanity. For what would they suffer, when He ariseth to crush the earth?[27] But of the second, the perfecting fear I mean, this too may be found in David, where he says: Fear the Lord, all ye His saints, for there is no want to them that fear Him;[28] and again, The fear of the Lord is pure, enduring for ever and ever.[29] According to this perfecting fear, then, Peter too now exhorts those subject to him to dispose themselves, declaring: Since through the unspeakable compassion of God your Maker ye have been taken up into His sons, let this fear be your constant companion, inasmuch as ye have become His who made you out of love, and not out of works. And having made his exhortation from many grounds (first through the angels who are disposed with longing toward these things, then from Scripture, then from necessity—for since they call upon God as Father, it is necessary for one who desires the adoption of sons to do things worthy of the Father; and fourthly, that they received countless good things through the price laid down on their behalf, which is the blood of Christ, given as a ransom for the sins of men)—he therefore commands them, throughout all the time of their life, to keep the perfecting fear as a fellow-dweller. For there is ever a fear in men who have been perfected, lest they fall short in any of the things that belong to the perfect. And observe that, though it has been said by Christ, The Father judgeth no man, but hath committed all judgment unto the Son,[30] how it is that now Peter says the Father judges. To which we shall reply that Christ also said this: For the Son can do nothing of Himself, except He see something the Father doing.[31] And this sets forth the inborn unity of the Holy Trinity, and that there is there all identity and a peaceful, unfactious concord. He said without distinction that the Father judges, since whatever may be predicated of any one of the three Persons is reckoned common to all. Moreover, since the Lord calls the apostles “children,” and said to the paralytic, Child, thy sins are forgiven thee,[32] it is in no way out of keeping that He too should be called Father of those begotten, whom He begot by the imparting of holiness.
14 Who verily was foreordained before the foundation of the world, but was manifested in these last times for you, who through Him do believe in God, that raised Him up from the dead, and gave Him glory. To the death of Christ he joined also the resurrection; for he is wary of the inclination of the newly converted to fall away into unbelief, because of the reproach attaching to the sufferings of Christ. But that the mystery according to Christ is not a recent thing either (and this too troubles the foolish), but is from above, “before the foundation of the world,” treasured up for the season suitable to it—it was manifested both to the prophets who inquired concerning these things, as he said a little below; and now too he says that what was “before the foundation of the world” known was, namely, now manifested, that is, accomplished. And on whose account was it accomplished? “For you.” “For you,” he says, He raised “Him from the dead.” And why “for you”? That, he says, having purified yourselves in the obedience of the truth through the Spirit, ye may have your faith and hope in God. And why “having purified”? Because, having believed in Him who through the resurrection from the dead has been prepared beforehand for you unto incorruptible life, ye yourselves also are debtors, according to Him who called you unto incorruption, to walk in newness of life.[33] And if Paul too in this way says that the Father raised up the Lord from the dead, be not troubled.[34] For he speaks these things now in a more elementary use of teaching. Since—hear Christ saying that He Himself raised Himself, in the words: Destroy this temple, and in three days I will raise it up;[35] and again Christ Himself: I have power to lay down my life, and I have power to take it again.[36] More by way of dispensation, then, do they at times ascribe to the Father the raising up of the Son, that they may show the energy of Father and Son to be one. “So that your faith and hope might be in God.”
15 Having purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently; being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. For all flesh is as grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower thereof falleth away; but the word of God endureth for ever. And this is the word which by the Gospel is preached unto you. Having said, “being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever,” he sets alongside it, by way of disparagement, the readily-corrupted nature of human glory, thereby enticing the hearer to cleave to the things he has set before him—since the one sort have what is stable and abiding, while the other have their very substance overtaken by corruption. “Grass” here and “flower of grass” are brought forward to faith as that which is even feebler than the existence of grass, to which David also likens our life.[37] And having thus made our glory of small account, he takes the matter up again and teaches more clearly what it is that begot them again “by the word of God, which liveth and abideth for ever,” and says: “And this is the word which by the Gospel is preached unto you.” That it “abides for ever” he affirms, even as the Lord also says: Heaven and earth shall pass away, but my words shall not pass away.[38] And one must know that the phrase “unto unfeigned love of the brethren” ought to be construed thus: Love one another fervently with a pure heart, unto unfeigned love of the brethren. For the outcomes of things are wont to follow upon those who labor for their sake. Since, then, upon the fervent love of one another out of a pure heart there follows unfeigned brotherly love, it is well to set first “out of a pure heart,” and to make follow “unto love of the brethren.” It must, however, be noted that the preposition “unto” must here be taken in the sense of “through,” so that it would read: Through love of the brethren.
2 Theophylact of Ohrid, Exposition of the First Epistle of Peter — Chapter Two
1 CHAPTER TWO. Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, as newborn babes, desire the rational and guileless milk, that ye may grow thereby unto salvation: if so be ye have tasted that the Lord is good. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as living stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture: Behold, I lay in Zion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.[39] Having shown the superiority of spiritual rebirth over birth according to the flesh, and having set forth the worthlessness of mortal glory—that such birth is corruptible and transitory, and that such glory in no way differs from the springtime blossoms—he adds that the word of the Lord does not suffer the same fate; for every human opinion swiftly passes away, but not so the word of God: rather, this endures forever. For this is the very point of the addition, “which by the gospel is preached unto you.” He says, then: “Laying aside all malice.” For he signifies all these things through these few words. For it is not just that those who have been reborn unto incorruptible life should be caught in the snares of malice, nor that they should prefer that which is not to that which is. For evil is not a substance, but something that arises through a fault, turning the begotten substance aside; and great is the difference between life that has its own subsistence and that which merely exists alongside it as a parasite. And these same persons are likewise worthy to be declared free of guile, he says, and of hypocrisy, and of envy, and of all evil speaking. For both guile and hypocrisy are far from the truth and from the word that was preached to you as glad tidings: since guile proceeds unto the ruin of the one deceived, and hypocrisy advances in a state contrary to what truly is; whereas the saving word that instructed you comes forward in the opposite direction. And what place shall envy and evil speaking have among you, who, being bound fast by the unbreakable bond of brotherly love, can be harmed by none of the things that divide? That envy and evil speaking are causes of dissension and of hatred of the brethren, that man makes plain who, through envy, both was torn away from brotherly union and conceived guile, and hypocrisy, and murder—namely Cain and the tragedy enacted in him.[40] But neither is the envious man clean of evil speaking, if indeed the brethren of Joseph suffice to confirm the word, who uttered countless slanders against him to their father. For this very reason, he says, having been cleansed of all these things, desire, “as newborn babes” (for the King himself declared that the kingdom belongs to such), and being nourished by the guileless word, ye shall grow unto the measure of the stature of the fulness of Christ. “For having tasted”—that is, having advanced by the handling of the sacred things that pertain to the Gospel—ye have come to know by perception the excellence of the teaching. For perception is nearer to knowledge than any verbal account, since that which comes to actual trial is more delightful than every word. “Having tasted,” then, of the goodness of the Lord, and showing forth among one another the good of that very goodness, dedicate yourselves to the “living stone,” “the chief corner stone, disallowed indeed of men, but precious and chosen in the sight of God,” and proclaimed also by the prophets; be bound fast together one with another, being united and framed together through love unto the completion of the spiritual house, taking no thought of men’s contempt, since not even by them was Christ, the rejected chief corner stone, brought to nought. And being framed together,[41] and having fitted yourselves into a “spiritual house,” and declared yourselves an “holy priesthood,” “offer up spiritual sacrifices.” For do not suppose that, lacking the bond toward one another that is strengthened through love, you can offer unblemished sacrifices to God. For, he says, lifting up holy hands, without wrath and disputing. For how shall the one who through prayer strives to unite himself to God attain this, while he tears himself away from his brother through wrath and evil disputings?
2 Unto you therefore which believe is the honour: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offence; who stumble at the Word, being disobedient, whereunto they were appointed. — “Unto you therefore is the honour,” where we must supply the words “shall be.”[42] And the sequence is thus: “Unto you therefore is the honour”—from God who said, I lay; and the honour, plainly, is awarded; “but unto them that are disobedient,” this too God says even now: I lay for you in Zion a stone of stumbling, which is also a rock of offence. But it shall be “a stone of stumbling” to “them that are disobedient, who also stumble,” being disobedient, “at the Word, whereunto also they were appointed.” The whole meaning, therefore, will be thus: Behold, I lay in Zion a chief corner stone, precious, elect: and he that believeth on him shall not be confounded. — “Precious” to you that believe; “but to them that are disobedient, a stone of stumbling.” This stone the builders indeed disallowed, but the same is made the head of the corner, joining together those who believe in him; “but to them that are disobedient, a stone of stumbling, who stumble at the word”—plainly the word of the Gospel—“whereunto also they were appointed.” But this, “Whereunto also they were appointed,” is not said as though they were set apart for this by God (for no cause of perdition is brought about by him who willeth that all men should be saved), but rather it followed upon disobedience for those who had fitted themselves to be vessels of wrath, and they were appointed to the rank for which they had prepared themselves. For if man has been made self-determining, inasmuch as he is of a rational nature, and one cannot do violence to free will, then no one could with good reason find fault with him who has accounted such a one worthy of the lot which the doer of these deeds, by his own works, has betrothed to himself. And Christ is called the “chief corner stone” because, by contact with himself, he joins together the two walls that constitute the “spiritual house”—that is, those from the Gentiles and from the Jews—and binds them fast into a single framework, abolishing the unprofitable sacrifices of the one and transferring the demonic superstition of the other into true piety.
3 But ye are a chosen generation, a royal priesthood, an holy nation, a people for a possession; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Having censured the perversity of the disobedient, and how they made themselves the authors of their own disobedience, he now passes over to the praise of those who have done well, and says that “Ye” who have done well are “a chosen generation, a royal priesthood;” as though he were saying: They indeed, through hardness and disobedience, “stumbled at the chief corner stone,” but were not built up together with it. “But ye,” through ready obedience, were built up together into a “royal priesthood,” as a “chosen generation,” as an “holy nation.” Yet, lest he weaken them by excessive praise, and especially lest they should seem to possess the title “holy nation”—and all that follows—arbitrarily, and as though they were accounted worthy of this honour because they are descended from Abraham and have never stumbled, he goes on to abate their pride, and says: Be not high-minded over your descent. For it is not on Abraham’s account that you are chosen unto a “royal priesthood;” for those who came forth from him had the priesthood set apart from the kingship. Not on Abraham’s account, then, are you an “holy” “nation” and a “chosen generation,” and set apart unto a “royal priesthood,” but on Christ’s account, who is named both a Priest after the order of Melchisedek, and a King meek, righteous, and bringing salvation. Reborn, therefore, through holy baptism, from him who possessed both these dignities, fittingly are you named both “a chosen generation” and “a royal priesthood.” And this you “have out of darkness into his marvellous light” by the mercy of him who called you. Wherefore, through the works of light, you proclaim his praises to other men. This, he says, you have from his love for mankind; since, so far as concerns yourselves, you are “a people” “which in time past were not a people,” and “have obtained mercy, which had not obtained mercy.” And rendering his word less burdensome, he confirms the word of reproach out of Hosea. Proclaim, therefore, his praises through good works. And how do men proclaim them? The Lord himself teaches, in the words: Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. — “A people for a possession” means, for an acquisition, that is, for an inheritance. For all are the creation of God, but his possession are those alone who, through their own good works, have been accounted worthy of it.
4 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; having your conversation honest among the Gentiles. The sequence is thus: “Dearly beloved, I beseech you as strangers” being “and pilgrims” of this world, “abstain from fleshly lusts, which war against” your “soul;” and I beseech this also, “that ye have your conversation honest among the Gentiles;” for the infinitive “to have” is here used in place of the participle “having.” Now it is the custom of teachers, after doctrinal discourse, to introduce moral exhortation, which this blessed man now also does. And he calls them “dearly beloved,” not “loved on some account”; for they are objects of longing through and through. For those who are said to be loved for some particular reason are not “beloved.” — And he says that the fleshly lusts make war “against the soul,” since, according to the blessed Paul also, The flesh lusteth against the spirit. For the lusts of the flesh, being occupied about the enjoyment of pleasures, muddy the reasoning faculty and reduce the soul to slavery.
5 That, whereas they speak against you as evildoers, they may by your good works, which they behold, glorify God in the day of visitation. By those who speak against us he means the heathen. And by the “day of visitation” he means the world’s scrutiny. For when an examination of our life is made by them, and then the matters are found to be the contrary of their supposition, they themselves are set right in the very things wherein they were put to shame, and God is glorified.
6 Submit yourselves therefore to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men.[43] By “ordinance of man” he means the magistracies appointed by kings, or even the kings themselves, inasmuch as they too were ordained, that is, established, by men. For Scripture is wont to call an “establishing” a “creation” as well, as in the words, That he might create the two into one new man. He says, then: Submit yourselves to the worldly rulers; and submit for God’s sake, as the Lord commanded. And what did the Lord command? Render unto Caesar the things which are Caesar’s, and unto God the things that are God’s. So that whatever they may command beyond the ordinance of God, they are not to be obeyed therein. This both Christ and now his disciple commanded, lest the Greeks should be able to say that Christianity brings about the overthrow of common life, and is the cause of disorder and confusion. And he adds the words, “For the Lord’s sake,” also for the sake of the faithful. For it was likely that some of them would say: He who accounts us worthy of the kingdom of heaven, and through this invests us with great dignity—why does he again make us of little account, subjecting us to worldly rulers? If anyone, then, shall say these things, let him learn, he says, that the word of this command is not mine, but the Lord’s. And Peter himself also showed to what manner of rulers one must be subject—namely to those who vindicate justice. For he adds the reason as well, that this is both “the will of God,” and that our submission to the rulers is a proof of nobility of character, and, what is more, puts the unbelievers to shame. For in the very matter wherein they speak against us as arrogant, when they see us both humble and obedient in the things that are fitting, they are the more put to shame.
7 As free, and not using your liberty for a cloke of maliciousness. The sequence is thus: “Submit yourselves as free, and not using your liberty for a cloke of maliciousness, but as the servants of God.” Not only the rulers, but “honour all men, loving the brotherhood, fearing God, honouring the king.” Now the words, “As free,” John Chrysostom unfolded thus, saying: “Lest they should say, We have been set free from the world, we have become citizens of heaven, and dost thou again subject us to the rulers, and bid us obey? For this cause, then, he says: Obey as free, that is, as those who have believed in him who set you free and commanded this to be done. For thus you will not seem to have liberty as a pretext for malice according to your own will—that is, for the disobedient and unheeding temper—whereby you might refuse obedience.” And it is possible, by another approach, to say something concerning this: He is free according to the Lord who yields to nothing improper. Since, therefore, to live in hypocrisy belongs not to a free man, but to one subject to passions—whether of the desire to please, or of some other shameful pleasure—and this is alien and foreign to the servants of God, he now commands that submission to the rulers be shown from a good and guileless disposition; and not that men, being ill-disposed toward them so as to render obedience under compulsion, and that maliciousness lurking within you, should make the guilelessness, forsooth, and simplicity of their manner a pretext for an obedience that is merely apparent, while not in fact performing it from genuine disposition. For the saying, “Not using your liberty for a cloke of maliciousness,” means, to put it briefly: “Passing themselves off in outward appearance as simple and guileless, as under the cloak of liberty, but in actual trial found to be dangerous and the very contrary of what they appear.”
8 But as the servants of God: Honour all men. Love the brotherhood. Fear God. Honour the king. Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? But if, when ye do well and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: who did no sin, neither was guile found in his mouth. Mark the exactness, how he says that fear is to be rendered to God, but honour to the king. So that, if fear is to be rendered to God, who is able to destroy both soul and body, we should not yield to kings when they summon us to improper things. For the fear toward God is able to overcome even the honour toward kings. Rather, the one who is forced by them into evils will even deprive them of their honour, according to the saying of the holy man: In whose sight a vile person is contemned. And with the words, “Servants,” we must supply the verb “be”; that it may read thus: Servants, be subject. Likewise also in the passage, “Wives.” Now “fear” is spoken of in many senses. For there is a fear that goes together with knowledge, which he here calls conscience, and which is also termed reverence. There is also a passive fear, that is, the one that arises through the experience of punishment, which even the beasts feel. Again, there is spoken of a preparatory fear, which attends those who come to the Lord, because they are conscious to themselves of many things that call down chastisement—the fear which the harlot in the Gospels also felt when she came to the Lord. And there is spoken of, again, a perfecting fear, which is ever present to all the saints, who dread lest they fall short of those things which it is fitting should be present in such as have been taken up into perfect love. Since, then, fear is spoken of in so many senses, if it is right that servants should conduct themselves toward their own masters through all of these, the one who now exhorts servants to be subject to their masters with all fear would not forbid it. For both the preparatory and the perfecting fear, when present, dispose them well: the one, that they never suffer any irremediable thing through being suspected by reason of a fault; the other, that nothing distasteful be conceived against the master they serve. Now at any rate he speaks of the fear that comes through conscience—that is, the fear that arises together with knowledge of right reason—which consists in the servants’ committing no sin against their froward masters. This fear, then, accounting it worthy of praise, he charges them to receive with patience. For those who, on account of sins either committed or even guarded against being committed, endure with fear whatever they may suffer because of them—this too belongs to right-minded servants who incline toward amendment, yet not to so great a philosophy as that of patiently enduring with thanksgiving when one is conscious of no evil in oneself. This is a great thing, a thing accomplished by few, a thing that meets with acceptance even with God, as vying with the sufferings of Christ. For he himself also suffered not for his own sins (“for he did no sin”), but suffered on behalf of us and of what is ours. For the transgressions of my people,—that is, on account of the transgressions of the people—was he led unto death, says the prophet. This fear, then, he sets down as praiseworthy. But assuredly he wishes servants to be possessed by the other fears as well. And this is plain from his saying, “With all fear.” And surpassingly well did he set over against the other fears the fear that comes through conscience, declaring by a most truthful argument that this alone is what is praiseworthy: since those who have the other fears have within themselves the occasion of their masters’ wrath against them, but the one who fears through conscience has nowhere any such occasion.
9 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness. Perhaps someone will say: How does Peter now say that the Lord, “when reviled, reviled not again,” and that, “when suffering, he threatened not?” And yet we see him calling the Jews dumb dogs, and the Pharisees blind, and saying of Judas: It had been good for that man if he had not been born; and, It shall be more tolerable for Sodom than for that city. We shall reply, then, that he does not say this, that the Lord did not revile or threaten; but, “When reviled, he reviled not again,” nor in his suffering did he “threaten;” but if indeed he did revile, it was not as retaliating against those who reviled him, but as rebuking and exposing the incorrigible. When he was reviled by hearing, Thou hast a devil, from those who behaved abusively toward him; and again, that By the prince of the devils thou castest out devils; and, Behold a man gluttonous and a winebibber;—did he then revile them in return? By no means. But to the former he said: If I by Beelzebub cast out devils, by whom do your children cast them out? And against the charge Gluttonous and a winebibber he set the game of the children playing in the marketplace, who say: We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.[44] But when he was crucified and grievously suffering, he prayed rather on behalf of those who wronged him, and threatened not; yet against Judas he threatens, restraining him from the betrayal. Likewise also he declared that those who would not receive the disciples should suffer something worse than the men of Sodom—the one charge concerning hospitality, the other exhorting the hearers through fear unto their own salvation. So that most true is the word of Peter, since the Lord by his examples urges men on to forbearance. As for the words, “He committed himself to him that judgeth righteously,” he means plainly to God, who will render to every man according to his works, judging without respect of persons according to righteous judgment in the tribunal to come.
10 By whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls. For having been scourged by Pilate, he bore stripes also in his body.
3 Theophylact of Ohrid, Exposition of the First Epistle of Peter — Chapter Three
1 CHAPTER THREE. Likewise, ye wives, being in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives, while they behold your chaste conversation coupled with fear. Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel.[45] Having brought the moral discourse to its conclusion through all these — through kings, through rulers, through masters, through servants — and having laid down for the subjects that they are to submit to kings and rulers in the things and in the manner that they ought, and having shown thereby that the rulers themselves, possessing in the laws some kindling spark of righteousness, shall not be condemned for whatever they do in accordance with them, but for whatever they do contrary to them, lawlessly and without judgment and tyrannically, in these very things they shall also perish — for the law was given to the nations for their benefit, as Paul also cries aloud; and the rulers likewise, even as the laws, were given for our benefit, and not, as some wrongly will have it, that the authority upon the earth belongs to the devil (thus pleading the devil’s cause when he said to the Lord, All this is delivered unto me, and to whomsoever I will I give it); for kings are not established by his command, since they are given for the correction of evils, whereas the devil is bent upon admitting no such thing among men. For authorities and rulers were given by God: some for the preservation of what is just, and for the correction and benefit of their subjects; others, through fear, for the punishment and rebuke of sinners; and others, that they who have done outrage may pay a worthy penalty. Having shown this, then, and that to submit to these is good, but to be disobedient is evil — and having likewise admonished concerning servants and masters, as we have said — he now passes also to the women’s quarters. He says, therefore, concerning women, that they must be zealous for these two things: “to be in subjection to their own husbands,” and to show themselves strangers to every adornment and embellishment, imitating the holy women. For these too, he says, esteemed this their only adornment: obedience toward their own husbands. And what is the gain from these things? That good zeal on the part of those outside the faith, which is begotten even from our submission to the rulers, and the thanksgiving which they render to Christ on our account; which is also a great boast of Christians, when the name of God is blessed on our account, even by the nations, because of our good conversation. And his saying, “without the word they shall be won,” means either that all speech and all dispute is set aside, or, as it were, that the demonstration through works is more authoritative than word and elaborate argument. For a silent work is better than an idle word — as the holy man said.
2 But let it be the hidden man of the heart, in that which is incorruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. For the king’s daughter is all glorious within, clothed in garments of gold woven about with divers colors;[46] these things, as it were, furnish unstudied symbols both of our inward disposition and of our outward condition. For such is the fringe: being the residue of the woven fabric, it has obtained the beginning of the warp-threads, is parted from the interweaving of the woof, and discloses the working of the original substance. And he calls the fringes of gold, because that which is openly displayed is to appear, in distinction from that which lies hidden, not in a chance manner, but preciously and with dignity.
3 For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: even as Sarah obeyed Abraham, calling him lord: whose children ye are become, as long as ye do well, and are not afraid with any amazement. Likewise, ye husbands, dwelling with them according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.[47] By adornment here he means subjection, through his saying, “they adorned themselves, being in subjection unto their own husbands.” And having spoken indefinitely of “the holy women,” he also calls them “daughters” “of Sarah,” whether according to faith or also according to descent. For it is necessary that daughters imitate their mothers. And along with the adornment befitting Christians, he exhorts them also to be merciful, in no way regarding with suspicion what might on this account be reckoned against them by their husbands. This is what he means to make plain by, “not afraid with any amazement.” For it is likely that husbands sometimes demand of them an accounting even of their expenditures. Having thus elevated his discourse, and having exhorted the slothful and faint-hearted disposition of the female to a more liberal use of the household goods, he then restrains also the harshness of husbands toward them, and says, “Ye husbands, dwelling with them according to knowledge;” that is, taking perception of the levity of the female and of her slipping into faint-heartedness, be long-suffering toward them, not bitterly demanding an accounting of the household goods entrusted to them for keeping; and this, as we have said, he counsels because the women, being liberal toward the poor in their giving, the husbands ought not to be exact examiners. But to me it seems that through these words he is introducing something deeper, and is hinting more decorously than Paul at the conjugal use. [For Paul indeed cries out openly, Defraud ye not one the other, except it be with consent, and so forth; but this man, more decorously, as we have said,] in saying “knowledge” and thereby hinting at the matter, counsels that, since the female sex is more readily inclined to this also, men should not effect their abstinence from them reprovingly and with vehemence, but should first, as with the weaker, deal with them in a spirit of forbearance, and then persuade them, with a certain sparing, to accept abstinence from such intercourse. For this is what he means to signify (the sparing, I say) by saying, “giving honor.” For unless honor is perceived toward something, neither does sparing follow upon it. And so then, as toward a weaker vessel, and as toward fellow-heirs of the living grace, one must so deal with them in matters of such conjugal converse. And that we do not apply ourselves to such a handling of the present text in a chance manner, the words that follow make plain, “saying, that your prayers be not hindered.” For what hindrance of prayer does a husband’s harshness toward his wife bring? Much indeed of attentiveness and of zeal does the neglect of these things at the time of prayer require. Thus it seems to me concerning this.
4 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, courteous, humble-minded; not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. The sequence, taken with the construction set forth above, is thus: “Finally,” that is, as the most comprehensive thing, “be ye all of one mind,” and so forth, “knowing that ye are thereunto called,” namely, that all should “bless.” For bless, Paul also says, them that persecute us. And doing this, “ye shall inherit” the name of being called by all “those who bless.” For it is not just that one who lays hold of eternal life should with his tongue revile any man. For this cause David also exhorts those who wish to be lovingly disposed toward the life which truly is, to keep the tongue pure of railing. For being thus prepared, ye shall have the Almighty One ready to hear and gentle. And if this be so, who is he that is able to harm you? But even if affliction be brought upon you who are workers and imitators of the good, be not faint-hearted. Rejoice rather, first, because these things are not evils; and then, because ye are also blessed on this account. Wherefore, sanctifying God in your hearts, fear not the fear of man, neither be troubled. Otherwise. Looking off from the admonitions addressed to the husband and to the wife severally, he makes the remaining exhortation common to all, both men and women, and says, “Finally,” as much as to say, What need is there to speak privately to each? I speak simply to all. For this is the “end,” and to this the aim of salvation looks for all, and this is the law of love for all; from which springs every virtue — humility, compassion, tenderness of heart, and the rest. Of these, oneness of mind is an undivided concurrence with zeal toward some end; compassion is the mercy shown toward those who suffer ill as though upon ourselves; brotherly love is the disposition owed toward our neighbors as toward brethren; tenderness of heart is the movement, proceeding from the soul, toward the well-doing of those of our own kind; courtesy is the gentleness and affability toward all, such as might be shown even toward those of like character and toward friends; lowliness, that is, humble-mindedness, is to bear with one who reproaches, to acknowledge one’s fault, to bear accusations — which would be good sense; and railing is that ambition for slander which rises up out of an evil habit. Being adorned, therefore, with these virtues, besides being declared not captive to vice, ye shall also be objects of emulation, directed by a divine manner of life. For he who is blessed by all is also emulated.
5 For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: let him eschew evil, and do good; let him seek peace, and ensue it.[48] Bringing forth the word of his admonition so as to be beyond all dispute, he furnishes it with credibility from David, and says, “For he that will love life,” that is, he who transforms himself toward the life which truly is and would render it an object of love — for to this tends the phrase “willing to love,” as it were, to render it desirable and worth contending for among men — let him hold fast to these things without turning back, in which the prophetic word also joins forces with me.
6 For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. And who is he that will harm you, if ye be followers of that which is good? But if ye suffer for righteousness’ sake, blessed are ye. And be not afraid of their terror, neither be troubled. But sanctify the Lord God in your hearts.[49] Having concluded the prophetic citation, since within it lie the words, the eyes of the Lord are over the righteous, and, the face of the Lord is against them that do evil, he adds to them that, if ye so live, ye shall have God favorable and ready to hear. And this being so, who could be brought against you to do you harm? For all things are in His hand — death, life. Yet, since to some the circumstances that come for the faith’s sake seemed to be evils, Peter, correcting these, says: Reckon not these things to be evils, when they are even worthy of being called blessed. For the fear that comes from men is worthy of no account, but is fleeting. For if the eyes of the Lord are over the righteous, and his ears unto their prayer; but against them that do evil is his face, threatening destruction upon the wicked — then assuredly, if this be so, the Steward of good things would not requite with evils us who are loved by Him. For He sends down evils upon the wicked. So that the afflictions endured for piety’s sake are not evils. And to sanctify the Lord in your hearts he enjoins along with Isaiah; that is, Boast not in the things that appear, but, having wrought the sanctification of the Lord in the hidden storehouse of your heart — He who, by separation from the defilements, that is, from the wicked customs of the nations, prevails — so sanctify Him. And He is sanctified through your good conversation, when other men glorify Him, as the God-man Himself also commands: Let your light so shine before men, that they may see your good works.
7 And be ready always to give an answer to every man that asketh you a reason of the hope that is in you, yet with meekness and fear: having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. Now the words, “ready to give an answer,” and what follows, go together with the showing forth of a good practice; for doing this meekly and with reasonableness, ye shall then both confirm to yourselves a good conscience and put to shame those who hold wicked suppositions concerning you. And by this saying there is to be understood, together with that which went before, the words, “Be ye all of one mind”; for the “ye shall be” is supplied in common to this also, so that the sense is, Ye shall be “ready.” He wishes the faithful man to be ever prepared concerning the word of the faith, so that, being at all times and on every occasion required to give the account concerning it, we may answer readily; and in common also belongs the phrase “with meekness,” namely, to do this as though God Himself were present. For no well-disposed servant grows insolent while his master is present. And he brings in, as the gain from this, the recognition and good regard of the unbelievers toward us. But it must be observed that these things are not contrary to what was said by the Lord — if He, on the one hand, bids us not to be anxious—saying, when they bring us before the magistrates and the authorities, what we shall answer in our defense;[50] while Peter, on the other, now charges us to “be prepared” for this. For the words from the Lord were spoken concerning martyrdom, but the word from Peter concerns teaching. For to seem to know something without understanding and examination brings reproach. For the knowledge of the unintelligent is unexamined words. Moreover, since they accused us of many unlawful things, and declared our hopes to be vain, he says that concerning these things we are to bring well-reasoned answers, having the divine approval, which he also calls conscience.
8 For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing. For Christ also hath once died for sins, the just for the unjust, that he might bring us to God. This explanation refers not to what was said immediately before, but to what was a little above, namely, that “if ye suffer for righteousness’ sake, blessed are ye,” because “it is better to suffer ill for well doing than for evil doing.” But if one wishes to refer the cause to what immediately precedes, the word “well doing” must be taken not with respect to another, as benefiting him, but absolutely [in the sense of, working good things], and likewise also the word “evil doing.” And he adds the words, “if the will of God be so,” showing that nothing comes upon us apart from God’s inclination, but rather either for the relief of sins, or for our renown and glory, or also for the salvation of others. And this is twofold. For either some righteous man is afflicted for the chastening of other sinners, according to that which is said, If the righteous scarcely be saved, where shall the sinner appear?[51] And this too shows a twofold benefit: to the suffering righteous man, for an increase of righteousness through his endurance; and to the sinner, toward conversion, as has been said. Either, then, for these reasons does the righteous man suffer — namely, for his own glory, or for the conversion and salvation of others — even as did Christ also. For this cause Peter now sets down the example of Christ: “For Christ also once suffered,” not for His own sins, but for yours. Wherefore he adds, “the just for the unjust.” For Christ Himself did no sin. And showing also the power of Him who suffered, he adds the word “once.” Since, then, He suffered for the sake of our bringing to God and His Father, He showed that not all who suffer, suffer for sins. And since Christ is twofold, God and man, He bestowed also a twofold grace upon us by His suffering. For having died as man, He delivered us from death, inaugurating the resurrection for us, and giving, through His own example, that they who die no longer go down to a death without hope of resurrection. “And being quickened,” that is, having risen from the dead by the power of the Godhead (for He rose from the dead not as man, but as God), He quickened together with Himself all those in Hades, raising them up with Himself. For many bodies, according to the divine evangelist, of the saints which slept arose, and appeared unto many.
9 Being put to death in the flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison. “Being put to death in the flesh” — this is as much as to say, as man; but “quickened by the Spirit,” as God. For by “Spirit” he means to set forth “God,” just as by “flesh,” “man.” Of the first the evangelist is witness, saying, God is a Spirit, in the passage where he introduces Christ, the true Wisdom, discoursing with the Samaritan woman; and of the second, all divine Scripture is witness. And from this it is clear that Christ is twofold, not in hypostasis, but in nature. The phrase “by which” stands here in the sense of “wherefore.” For having said that He died for our unjust selves, he then says that He also preached to those held fast in Hades. For having advanced thus far, it remained for him to show how Christ, having died, benefited those who had fallen asleep before; and at the same time, a question arising — namely, if the incarnation of the Lord was for the salvation of all men, what salvation did those who died beforehand obtain? — he solves both by one stroke, and says that the Lord’s death wrought both these things: the hope of resurrection, through His own rising, and the salvation of those who had fallen asleep before. For those who had lived well the time of their life, these also then, through the Lord’s descent into Hades, obtained salvation, as it seems also to the divine Gregory. For he says: “Christ, having appeared to those in Hades, does not save all without distinction, but there too only those who believed.” For it was the work of each one’s free choice — having become a rational being — not to be without perception of the bounteous gift of the Maker, but to render himself worthy of the goodness of the Giver.
10 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. This he set down to resolve a certain objection; for it is likely that someone might say: And what other one having preached before Christ, were then those who disobeyed condemned? And though he had it ready at hand, as Paul also did, to refute them from the rational powers exalted within you, he does not do this. For having become judges of good and evil, and then not having wrought the good, such men are worthy of condemnation. Yet he does not proceed in this way. Why? Because this is of a higher reasoning and belongs to a philosophic mind, rather than to the grovelling notion of the Jews. From Scripture, then, he confirms the disobedience, and not from prophetic times, but well-nigh from the very creation of the world. From this he established that from the beginning salvation was proclaimed to men, but was overlooked because of their inclination toward vain things. For though the men of that time were beyond number, only eight men, having been persuaded by the things proclaimed through the building of the ark, were saved. And since salvation was in water, he fitly takes this with reference to holy baptism, and says that that water foreshadowed baptism for us, since this also drowns the disobedient demons and saves those who faithfully draw near to the ark, that is, to the Church; and at the same time, that as water washes away the filth, so also does baptism — yet it does not effect the putting away of the filth of the flesh, but symbolically the washing away of the stain of the soul. And it is also, as it were, a kind of pledge and earnest of a good conscience toward God.
11 The like figure whereunto even baptism doth also now save us. Not the putting away of the filth of the flesh, but the answer of a good conscience toward God, by the resurrection of Jesus Christ: who is gone into heaven, and is on the right hand of God. The sequence is thus: The like figure whereunto, baptism, doth also now save us — not as a putting away of the filth of the flesh, but as the answer of a good conscience toward God, that is, an inquiry [or, examination, or, earnest seeking]. For those who are conscious of good things in themselves, that is, those who lay hold of a blameless life, these also run to holy baptism. And what, he says, does this baptism furnish? The resurrection of Christ. For before His resurrection and His passion He declares, Except a man be born of water and of the Spirit; but having risen, He commands to baptize all the nations that draw near, into the name of the Father, and of the Son, and of the Holy Spirit. “Angels and authorities and powers being made subject unto him.” “Unto him” — unto whom? Plainly, unto Him as man.
4 Theophylact of Ohrid, Exposition of the First Epistle of Peter — Chapter Four
1 CHAPTER FOUR. Forasmuch then as Christ hath suffered for you in the flesh, arm yourselves likewise with the same mind.[52] “The same mind” stands for: according to the same impulse, according to the same aim. For the preposition “according to” is wanting; it is said elliptically. And since he had gone through the account of the divine economy—I mean the Lord’s descent into Hades, and for whose sake He journeys even there: namely, for the salvation also of those in Hades—he now takes yet another occasion, from the death of the Lord, for an exhortation to virtue, and says: If Christ died “in the flesh” “for us” (for surely not in His immortal and divine nature), then we too, requiting Him, ought to die for His sake to sin, so that you will no longer be taken captive by human desires, but will live the remaining time in the flesh according to the will of God alone.[53]
2 For he that hath suffered in the flesh hath ceased from sin; that he should no longer live the rest of his time in the flesh to the lusts of men, but to the will of God. “He that hath suffered” stands for “he that hath died,” and he speaks much as Paul does: If we be dead with Christ, we shall also live with Him; and we shall indeed be dead to sin, but living unto God.
3 For the time past of your life may suffice you to have wrought the will of the Gentiles, when ye walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries. It is as if he said: What then? Were you not sated, for so long a time, with the passions weighed together with this present life? Or did you not live as lasciviously as the Gentiles? And what were these lascivious things? He goes on to name them by kind.[54]
4 Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you. The “wherein” stands for “wherefore,” as also above when he said: “wherein also unto the spirits in prison.” And “they think it strange” stands for “they marvel.” What he means is this: Having once for all been cut off from the practices of the Gentiles, in which you once lived, you must hold fast to the venerable life you have taken up. For thus even the Gentiles themselves will marvel at you, since you no longer run together with them into the like outpouring—or rather confusion—of impiety. Wherefore, together with marveling and being utterly perplexed at your change, they not only are put to shame, but also speak evil. For the worship of God is an abomination to a sinner. Yet these men shall not have such blasphemy go unpunished; rather, they “shall give account” to the Judge of all, who is seated unalterably and firmly upon this very office. For this is what “ready” signifies here, as also in the saying, Which by His strength setteth fast the mountains; and in the saying, Thy throne is established. Therefore to Him who unalterably and surely judges the living and the dead “shall they give account,” who now mock you. But in what sense He is the judge of living and dead, the writer of these things will set forth in what follows.[55]
5 Who shall give account to Him that is ready to judge the living and the dead. The connection runs thus: These men who speak evil of you “shall give account to Him who judgeth all, the living and the dead.” For the dead also are judged, and this is plain from the Lord’s coming into Hades. For there too, having sojourned by His death after the cross, He preached, just as He did upon the earth. Yet He preached not by word, but by deed. And just as, when He came into the world, He came unto justification for those who were ready to acknowledge Him, but unto condemnation for those who were ignorant of Him; so also among those in Hades, He came unto judgment for those who had lived after the flesh, but unto glory and salvation for those who had lived after the spirit—that is, according to the spiritual and virtuous life. So that He may justly be called the Judge of both the living and the dead. Otherwise. [OF CYRIL.] By “the dead” here he calls those among the Gentiles who were deadened by the sins enumerated above, whom also the Apostle prays that, having turned back, they may “render” a blameless “account to Him that is ready to judge the living and the dead.” And again by “the living and the dead” he means the righteous and sinners, to whom the divine Word, having sojourned among them, preached the kingdom of heaven. And those sinners, receiving His commandments, judge themselves as men in the flesh—that is, in this human life they condemn their own flesh with fastings, and sleeping on the ground, and tears, and the rest of hard affliction, that they may live according to God in the spirit, calling to mind the apostolic saying that declares: Though our outward man perish, yet the inward man is renewed day by day.[56]
6 For for this cause was the gospel preached also to them that are dead. The ancient among the Fathers expounded this saying, “the gospel was preached to the dead,” as a separate pericope, taking no thought of its connection with what goes before, nor that, being uttered as an explanation of cause, it must be referred to what precedes it. For what is said by way of cause ought to bear such a reference; but, as has been said, they expounded it as a self-standing passage in this way. For they said that divine Scripture speaks of “the dead” in two senses: either those who have died in their sins, who never even beheld life; or those who have been conformed to the death of Christ, and have died indeed to the world—that is, to worldly desires—but live unto Christ alone, as Paul also says: The life which I now live in the flesh I live by the faith of the Son of God. They say, then: Those who have thus died unto Christ condemn themselves in the flesh for their former negligent and slothful life. And this is for them to live in the spirit—that is, in the life that is according to Christ. For the condemnation of their former ways makes them more cheerful concerning the things now in hand. So those Fathers. But even if one should say that this is well put, the saying does not yet embrace the whole. For since it was said above, concerning those in Hades, that to them also “He preached, to the spirits in prison,” it is to this that the present statement, introduced as an explanation of cause, ought to be referred, and one must not regard it as spoken of the present matter only. Whence we shall say that, since he had just said, “to Him that is ready to judge the living and the dead,” and the objection raised against this was: And where are the living judged, and where the dead? he brings forward the proof of his statement from what he had said above, namely that “He preached also to the spirits in prison,” and that this preaching became unto “judgment”—or rather condemnation. Of these, those who were conscious to themselves of an upright life were straightway joined to the goodness of Him who appeared there, and so forth; but the wicked were forthwith filled with shame and awaited the just condemnation. This, then, is His being judge of the dead. As for “of the living”: when the Lord came into this corruptible life, men had His presence as their condemnation—the good running to Him for discipleship, but the evil drawing back and willingly closing their eyes against the truth. Wherefore also it is said, For judgment I am come into this world, that is, unto condemnation. Thus, then, Christ is judge of the living and the dead. “That they might be judged according to men in the flesh, but live according to God in the spirit.” The phrase “judged in the flesh” has this sense: when the Lord had sojourned among those in Hades, those who had lived in the world after the flesh were condemned; but those who had lived spiritually came to life, either in the rising again with the Lord (for many bodies of the saints which slept were raised), or in good hope. And “be judged” and “live” stand, by interchange, for past tenses instead of future—which is customary to the divine Scripture—for “they lived and were judged.” “And the end of all things is at hand”—that is, both of those justified in their life and of those in Hades. For in the second coming what is laid up for each shall be rendered. But if anyone sets aside the Lord’s preaching in Hades, saying that this profits nothing the dead who are in Hades, according to the saying, Who shall give Thee thanks in Hades?—such a one will simply give ear to the preaching in Hades, and will reckon “confession” not as a thanksgiving to God, but as a mere acknowledgment, being deaf to the saying, The dead praise not Thee, O Lord. Now the saying, “Who in Hades shall give Thee thanks?” means this: confession is thanksgiving to God for the things from which one has been delivered when in distress. Since, then, in the present life all deeds are accomplished by active doing (for to those who die all things are idle), it is fittingly said—seeing that none of those things is being done for which one, having been delivered, would give thanks—“Who in Hades shall give Thee thanks?”[57]
7 But the end of all things is at hand: be ye therefore sober, and watch unto prayer. And above all things have fervent love among yourselves: for love shall cover the multitude of sins. Use hospitality one to another without grudging. “End” stands for “fulfillment,” “consummation.” He says that “the end of all things is at hand”; and this, in true reckoning, is Christ, for He is the perfection of all things—but not as the Greeks idly prate, some declaring pleasure to be the end, as Epicurus did, and others knowledge—that is, contemplation—or virtue. Since, therefore, Christ, the perfection of all things, has come, do you also, he says, being conformed to this perfection, show yourselves in everything lacking in nothing, praying in temperance and in sobriety. For the prayer of the sober consists in love toward one another. And this love Paul called the fulfilling of the law; but this Apostle says it is able to “cover sins.” For mercy toward one’s neighbor renders God merciful to us. And having spoken of “love,” he adds also the things that follow upon love, namely “hospitality,” which he commands to be carried out “without grudging.” But also, that each, abounding in some gift, should share it with the brother who has it not: as he who has the gift of teaching the word (for this is what “as the oracles of God” signifies) should share with him who has need of it; and he who has a supply of food should give to him who has none, not in pettiness of soul, but as the strength “of the supply that is from God provideth.” And these things I exhort, he says, “that in all”—whether among the Gentiles, or also among those near you—“God may be glorified.”[58]
8 As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen. For not to do those things which lie within our power, and of which we are masters, this incurs the charge of every injustice. For it is not only in the possession of money, but also in the possession of the other natural advantages, that a man is bound to give to him who has not; seeing that he himself, having nothing, received from God, that he might give to him who has not.
9 Beloved, think it not strange concerning the fiery trial which is among you, which came to you for a temptation, as though some strange thing happened unto you: but rather, inasmuch as ye are partakers of Christ’s sufferings, rejoice; that, when His glory shall be revealed, ye may be glad also with exceeding joy. Having thus arranged what concerned the things promised before, since he saw certain ones being offended on account of the afflictions brought upon them—seeing that in the Law a promise of an untroubled life was laid up for those who served the Lord—and since above he had made his exhortation about this briefly, when he was giving instruction to servants, now he employs his discourse more at length, and says: “Beloved”—straightway by the name signifying that these things befall them not as men hated, but as men exceedingly loved. And “think it not strange” stands for “do not marvel.” Then, having called the afflictions a “fiery trial,” he made it plain that these are brought upon them for the sake of testing. And the testing renders the thing tested most precious, even as it does gold and silver. And having brought upon them that which is most blessed of all—that those who suffer these things are numbered with Christ the Teacher, and with Him those who are now dishonored, that they may also be glorified together with Him in the age to come—he brings the whole matter to rest in this his aim.[59]
10 If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you. That is, in being called Christians. On their part He is evil spoken of, but on your part He is glorified. But let none of you suffer as a murderer, or a railer, or a thief, or an evildoer. One must supply the subject of the clause “on their part He is evil spoken of”—namely, the Spirit of God: on the part of the impious He is evil spoken of, “but on your part He is glorified.” How? Because, when they falsely accuse you, shame is poured out upon them, but glory upon you.
11 Or as a busybody in other men’s matters. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God in this behalf. A “busybody in other men’s matters” is one who meddles with what belongs to others, that he may have occasion for railing. And this belongs to a defiled and malicious soul, ready for every evil.[60]
12 For the time is 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? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? “Judgment” here means not condemnation, but the examination, the scrutiny. And he makes them fearful, rousing them up from their slothful life. Wherefore he goes on: If, then, the examination of the things done in life “first begins at you,” what end must one suppose for those who have not obeyed? And it begins first at the house of God; for, according to Basil the Great, we are naturally vexed with those most akin to us when they sin against us. And none are most akin to God save the faithful, who fill up His house—that is, the Church. Wherefore the Saviour also said that He will first say to them on the right hand. But “judgment” here means the testing, the afflictions brought by the impious upon the faithful—the bringing of which the Lord also foretold, saying: They will deliver you up to the councils, and so forth. Then, as one consoling them, he goes on: If, then, He does not spare you, who are thus most akin to Him, consider what end shall be for the impious; and he confirms this from Scripture: If the righteous scarcely be saved, where shall the ungodly and the sinner appear? And what he says is of this kind: If the righteous attains salvation with toil and labor (for the kingdom of heaven suffereth violence, and one attains it through many afflictions), what shall they obtain who live a life of ease and pleasure? And what concerns the impious is to be understood as referring to the age to come. For this cause let us also, “suffering according to the will of God,” not be faint of heart, but “commit our souls to Him as to a faithful Creator in well-doing.”[61]
13 Wherefore let them that suffer according to the will of God commit the keeping of their souls to Him in well-doing, as unto a faithful Creator. “The will of God”—either, showing that our sufferings are not outside the providence of God, but are bestowed upon us by Him as a kind of testing; or because, suffering as it were for the sake of His will, we yield to Him also the vindication. For He is faithful, that is, incapable of falsehood, according to His promises, and will not suffer us to be tempted above that which we are able. And how must one commit himself to God? “In well-doing,” he says. And what is this? It is to entrust oneself in humility, not thinking great things over what one suffers, but rather, the greater one seems to suffer, so much the more let him reckon himself unprofitable, saying to the Lord, Thou art righteous in all that Thou hast done unto us. Now “ungodly” and “sinner” differ in this. For the “ungodly” is one wholly outside of God; but the “sinner” is one who holds fast to faith in God, yet despises His laws. And the same man may be both ungodly and a sinner. For he who works iniquity is also altogether ungodly, in that he reckons God not to be present while he sins.[62]
5 Theophylact of Ohrid, Exposition of the First Epistle of Peter — Chapter Five
1 CHAPTER FIVE. The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of Christ which is among you, taking the oversight thereof, not by constraint, but willingly, according to God; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. Likewise, ye younger, submit yourselves unto the elder.[63] Since it lay before him to treat of humility — which he had already struck up beforehand, when he said in well-doing — he calls himself a fellow-elder, either on account of his age or on account of the honor of the episcopate. For the Book of Acts likewise calls bishops “elders.” Then, wishing to set forth his own preeminence even while for humility’s sake he calls himself a “fellow-elder,” he adds his own dignity, that he is “a witness of the sufferings of Christ”; as though to say: If I, who am the expounder to you of such sights, do not disdain to call myself a “fellow-elder,” neither is it right that you should exalt yourselves over those who are subject to you.[64] This the Lord too declares, speaking of humility: If I then, your Lord and Master, have washed your feet. And the words “a partaker of the glory that shall be revealed” he adds in order to set forth what is choicest in humility, as Paul also says: When Christ shall appear, then shall we also appear. — He shepherds “not by constraint” who, setting himself before those under him as an “ensample” of well-doing, spurs on his disciples to a zeal for their Teacher in their dealings with one another. And he is free of “filthy lucre” who does not advance through arrogance and exalt himself over his subordinates, but lives in frugality, if one does not seek after costly garments and a table to match — things which produce arrogance and the supply that comes from base gain. By “heritage” he means the sacred body of the Church; and by adding “being ensamples to the flock,” he means not to shepherd by constraint. In the phrase “And when the chief Shepherd shall appear,” the “and” stands as a causal conjunction, in the sense of “in order that”; for the “and” is equivalent to: that, “when the chief Shepherd shall appear, ye shall receive the crown” of incorruption. — Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.[65] The word “be clothed” stands for: wrap yourselves about, put on; or gird up, tuck up.
2 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: casting all your care upon him; for he careth for you. By “due time” he means the fitting time, as David also says: He that shall give his fruit in his season. And the phrase “in due time” is added advisedly; for he defers it to the exaltation in the age to come, which alone is the true exaltation, as being unchangeable and everlasting. For the exaltation here is neither secure nor sure, but is brought low sooner than it is raised. Of this humbling, which produces exaltation, the Lord himself also says: Every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted; and, Whosoever will be first among you, let him be last of all. And he hinted, by the phrase “in due time,” as we have said, that the exaltation which comes from humbling is promised for the age to come. For the season of unchangeable things is in the age to come. Then, taking away the fear that attends humbling, he says: Be not afraid, having cast all your care upon the Lord. For to Him it is a concern, that is, the care of all these things rests upon Him.
3 Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist stedfast in the faith. Upon those who are wont to sleep in the spiritual sense — and this means to gape after vain things — and who thereby weigh down the soul’s sobriety, the wicked beast of despair sets itself. Therefore, guarding against this, the disciple of Christ exhorts us to be ever watchful, and to be on guard against the sower of the tares, lest, while we sleep — that is, while we live carelessly and slothfully — he secretly sow evil thoughts and thus lead one truly astray from life.[66] For he does not cease, Peter says, to go about as a roaring lion, seeking whom he may devour. Concerning such relentless plotting, Justin the holy martyr too, setting forth the cause of the devil’s assiduous cunning, says that before the coming of the Lord the devil did not so plainly know the force of his own punishment — since the divine prophets had declared it only in riddling fashion (as Isaiah, under the person of the Assyrian, dramatized in tragic strain and so veiled the whole drama touching the devil) — but that, once the Lord had come and it was plainly made known that the eternal fire was laid up and prepared for the devil and his angels, he ceases not to plot against the faithful, wishing to have many partners in his own apostasy, that he may not be put to shame alone in bearing it, propping himself up with this cold and envious consolation.[67]Knowing that the same afflictions of sufferings are accomplished in your brethren that are in the world. It seems that those to whom Peter wrote these things were held fast by many afflictions for Christ’s sake; and throughout the Epistle, above and below, he consoles them in this matter: there, by their becoming partakers of the Lord’s sufferings and heirs of the glory that is revealed; here, by their not suffering alone, but together with all the faithful throughout the world.
4 But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. To him be glory and dominion for ever and ever. Amen. Both at the beginning of the Epistle he said that the Father had shown us mercy through the Son, and now, in concluding, he teaches that the same Father has called us through the Son; for this is their aim, to proclaim the mystery, even though they do this together with exhortation.
5 By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand. The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son. Greet ye one another with a kiss of love. Peace be with you all that are in Christ Jesus. Amen.[68] Exceedingly faithful was this Silvanus, and he strove eagerly for the preaching of the Gospel, seeing that Paul also makes mention of him and takes him as a fellow-worker together with Timothy in his Epistles, writing: Paul, and Silvanus, and Timotheus. — And he names Rome “Babylon,” on account of the renown which Babylon too possessed for a long time; and by “elect” he means the Church of God that was established in Rome. By “Marcus” he means the Evangelist, whom he also calls “son” according to the Spirit, not according to the flesh. To him also he entrusted the writing of the Gospel. And whereas Paul, writing “Salute one another,” says “with an holy kiss,” this man says “with a kiss of love,” meaning the same thing as Paul. For Paul too knows that love according to the Lord is greater than all the virtues, and greater even than martyrdom for Christ’s sake. The one, then, says “an holy kiss,” that is, the kiss in God; and this one says “a kiss of love,” the kiss of true love. Therefore he also adds: Peace be with you all that are in Christ Jesus; not speaking of the common peace that is among men, but he prays that they may attain that peace which Christ also vouchsafed to them as He went forth to His Passion, saying: Peace I leave with you; and adding the difference, not as the world giveth. For we must be at peace not through carnal passion, but because, being bound together by love, we may thus await the darts of the adversaries. And everywhere the disciples of the Lord, setting their closing prayer like a seal at the end, and so displaying the genuineness of their own holiness — some of those before us ventured to declare this Mark to be the son of the divine Peter[69], taking as evidence what is said by Luke in the Acts of the Apostles, that this Peter, when he had been marvelously cast out of the prison by an angel of God into which Herod had thrown him, and was released from the angel’s charge, came to the house of the mother of John whose surname was Mark; as though he had returned to his own house and to the wife who bore the same name.[70]
6 The First Catholic Epistle of the Apostle Peter; written from Rome; 216 stichoi.[71]