Chapter 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.[1] “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.[2]

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.[3]

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.[4]

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.[5]

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?”[6]

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.”[7]

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.[8]

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.[9]

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.”[10]

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.[11]