1 Peter 1
ECF1 Peter 1:1
Andreas of Caesarea: This apostle was appointed to preach to those of the circumcision, but he deliberately did not limit his preaching to those who lived in Judea. Instead, by sending this circular letter, he sought to preach to Jews scattered all over the world, to the effect that they must hold onto the faith which they have received, for by keeping it they would inherit many great, good, eternal and heavenly things. — CATENA
Bede: The dispersion of Pontus, Galatia, etc. All these provinces are of the Greeks in Asia. But there is also another Bithynia in Europe, from which it is said those in Asia are descended. However, the Bithynia in Asia is also called the greater Phrygia, which is separated from Galatia by the river Hiera. — Commentary on the Catholic Epistles
Didymus the Blind: Why does Peter, an apostle to the Jews, write to those who are scattered in the dispersion, when most of them were still living in Judea at that time? To understand his meaning, we have to compare what he says with texts like “I am a pilgrim and stranger on earth, as were all my forefathers.” The souls of all are like strangers who are joined to bodies for as long as they dwell in time. If these souls were thought to be the substance of the body, they would be natives on earth. But these souls are concealed in a covering of flesh and are in fact like strangers on earth. They feel the pains of the flesh because they are quite assimilated into natural bodies. This is why terrors are brought on the inhabitants of the earth, which affect both the things which are earthly in themselves and the souls which are covered in an earthly image. — COMMENTARY ON 1 PETER
Eusebius of Caesarea: Peter seems to have preached in Pontus, Galatia, Bithynia, Cappadocia and Asia to the Jews of the dispersion, and afterwards, having come to Rome, he was crucified head downwards, for he himself had asked to suffer so. — HISTORY OF THE CHURCH 3.1
Ishodad of Merv: This epistle is by somebody called Peter, but although its teaching is more sublime and perfect in both style and arrangement than James, it is very inferior to the exactness of the teachings of Peter as they are found in the Acts of the Apostles. — COMMENTARIES
Oecumenius: Peter, Apostle of Jesus Christ, to the chosen sojourners of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ, grace to you and peace be multiplied. The series and order are now collected: Peter, Apostle of Jesus Christ, according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ. The rest, however, will be placed by interjection: for they signify to whom the letter is written. However, that particle is used according to the foreknowledge of God, to signify that there is no prophet who is inferior in anything, except in time. That they were sent, says Isaiah: “He has sent me to announce good news to the poor.” (Isa. 61:1) But although later times have brought this to pass, it is not, however, the foreknowledge of God; rather, in this, he shows himself equal to Jeremiah, who was known and sanctified before he was formed in the womb and designated as a prophet to the nations. And since the prophets, among other things, had foretold the coming of Christ (for this reason they were sent), he adds the necessity of his apostleship, saying: “I was sent in the sanctification of the Spirit, for obedience and the sprinkling of the blood of Jesus Christ,” signifying through what is proposed: “This is the manner of my apostleship, to be set apart.” The name signifies through sanctification: as it is said, “And you shall be to me a peculiar people sanctified,” (Deut. 14:2) that is, separated from other nations. Therefore, the manner of his apostleship was to separate through spiritual gifts obedient nations, sprinkled with the passion and blood of Christ, not with the ashes of a heifer, when it must be purified, taken from the pollution of the Gentiles: but with the blood received from the passion of Christ. At the same time, it also touches upon a certain prolog to martyrdom of blood for Christ suffered by those who believe in him: for he who follows the footsteps of the teacher through obedience, when it is absolutely necessary, will not refuse to shed his own blood for him who poured out his for the whole world. “Peter, Apostle of Jesus Christ.” Here Peter writes to those who were of the circumcision, as does blessed James, but he indeed addresses all Jews who inhabited the world, wherever they were; however, this one specifically addresses the regions of Pontus in Galatia. He also added Pontus to Galatia. For there is another Galatia near the Celts which is also truly Galatia, from which those he is now discussing had migrated. Therefore, he directs his speech to these and other nations which are mentioned in the preface, using this letter universally or generally. The series of letters is therefore this, with the addition of those things that have been said through deficiency for the sake of manifestation, for this reason also he employs rearrangement and the alteration of figures to the word. Peter, apostle of Jesus Christ… receiving the end of your faith1, and what is that? Salvation of the soul: concerning which salvation even the prophets searched and inquired, “To the chosen sojourners.” Sojourners, either because of dispersion he said, or also because all who live according to God are sojourners on earth, as David also says: “I am a sojourner with you and a pilgrim as all my fathers were.” (Ps. 38:13) The name “sojourner” [παρεπίδηµος] signifies something different from a “newcomer” προσήλυτος. The former indicates someone who has come from elsewhere or from abroad, while the latter παρεπίδηµος denotes something more shameful. For just as a πάρεργον, that is, something incidental, is less valuable than an ἔργον, that is, a work, and a πάροδος, that is, a passage, is less than a ὁδός, that is, a way: Indeed, work and way are proper and are pursued with intention, while passage and what is done incidentally are like those things that intrude upon these. Thus, the term παρεπίδῃηµος, as it intrudes upon existence, seems indeed to signify more abjectly than ἔπίδημος. “grace to you and peace be multiplied.” Grace, because you are saved freely, having contributed nothing to it, “And peace”, for this is necessary for those who have offended their Lord and have become His enemies. — Commentary on 1 Peter
Richard Challoner: The first Epistle of St. Peter, though brief, contains much doctrine concerning Faith, Hope, and Charity, with divers instructions to all persons of what state or condition soever. The Apostle commands submission to rulers and superiors and exhorts all to the practice of a virtuous life in imitation, of Christ. This Epistle is written with such apostolical dignity as to manifest the supreme authority with which its writer, the Prince of the Apostles, had been vested by his Lord and Master, Jesus Christ. He wrote it at Rome, which figuratively he calls Babylon, about fifteen years after our Lord’s Ascension.
Tertullian: Undoubtedly, by not receiving Christ, the “fount of water of life,” they have begun to have “worn-out tanks,” that is, synagogues for the use of the “dispersions of the Gentiles,” in which the Holy Spirit no longer lingers, as for the time past He was wont to tarry in the temple before the advent of Christ, who is the true temple of God. — An Answer to the Jews
1 Peter 1:2
Andreas of Caesarea: See how Peter says that he was called to be an apostle of Jesus Christ by the foreknowledge of God the Father. Furthermore, he explains what his apostleship is like by saying that it is in the sanctification of the Spirit, for obedience and sprinkling with the blood of Jesus Christ. Moreover, we who believe in him have also been sanctified by the Spirit, and he sprinkles us too with his blood in order to cleanse us. For how can we not know that God sanctifies us by his own Spirit and cleanses us believers with his own blood? For Christ was God in human flesh. — CATENA
Basil of Caesarea: May it be granted to us, after we have struggled nobly and subdued the spirit of the flesh, which was at enmity with God, when our soul is in a calm and tranquil state, to be called the children of peace and to share the blessing of God in peace. — SERMONS 13.8
Bede: According to the foreknowledge of God the Father, etc. These verses are connected to what was previously stated, “To the elect exiles.” For they were chosen according to the foreknowledge of God the Father. Hence the apostle also says: “Those whom He foreknew He also predestined to be conformed to the image of His Son.” And elsewhere: “He chose us in Him before the foundation of the world.” They were elected to this end, that by the gift of the Holy Spirit they might be sanctified, cleansed from all sins, to begin to obey the Lord Jesus Christ, who had perished due to the proto-parent’s disobedience, that being sprinkled with His blood they might avoid the power of Satan, just as Israel avoided the dominion of the Egyptians through the lamb’s blood. He speaks of sprinkling in the manner of the old Scripture, where those things which were to be sanctified were usually sprinkled with the blood of sacrifices. Otherwise, the Lord Himself speaks clearly about this: “Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you” (John 6). — Commentary on the Catholic Epistles
Bede: May grace and peace be multiplied. So that what you have well begun, you may complete perfectly. He first names grace, then peace, because without the grace of Christ we cannot attain to the peace of reconciliation, indeed we cannot have anything peaceful except through His grace. — Commentary on the Catholic Epistles
Didymus the Blind: What Peter says agrees with the statements of Paul, such as: “He has chosen us in himself before the foundation of the world, to be holy and spotless before him in love, predestinating us to be adopted as sons.” … Foreknowledge is not to be regarded as anything other than the contemplation of the future. It becomes knowledge as the things which are foreseen come to pass. Therefore, although the people to whom Peter was writing had once been chosen according to God’s foreknowledge, by the time he was writing to them their election had already taken place. — COMMENTARY ON 1 PETER
Origen of Alexandria: We must not suppose that the Spirit knows God as we do, only through the historic revelation of the Son. For if the Holy Spirit knows God only in this way, then he has passed from ignorance to knowledge, and it is certainly as impious as it is foolish to confess him as the Holy Spirit and then ascribe a prior ignorance to him. — ON FIRST PRINCIPLES 1.3.4
1 Peter 1:3
Andreas of Caesarea: They have received immortality and the hope of eternal life. These good things in heaven are better than human things. For this reason they praise God the Father, who shows his great mercy in doing these things faithfully. When God is the giver, the things given are both better and certain to materialize. The statement also has relevance to the Old Testament, for in it God gave the land of the Canaanites to those who believed in him. — CATENA
Bede: Blessed be God and Father of our Lord Jesus Christ. Thus he returns praises to God the Father, to show that our Savior Lord is both God and man. For when he says, “God and Father of our Lord Jesus Christ,” he indeed calls Him the God of the Lord Jesus Christ, because he remembers that the Lord Christ was made man; but he calls Him the Father of our Lord, because he does not doubt that the same Lord of ours has always existed as the Son of God. — Commentary on the Catholic Epistles
Bede: Who according to His great mercy has reborn us, etc. Rightly is God blessed by us, who, when we had been begotten by our merits unto death, through His mercy reborn us unto life. And this through the resurrection of His Son, when He so loved our life that He arranged for Him to die on its behalf; and by that same death destroyed through the resurrection, showed us the hope and example of rising again. For He died, so that we would not fear death. He rose from the dead, so that we might hope through Him to be resurrected. — Commentary on the Catholic Epistles
Clement of Alexandria ((as quoted by Cassiodorus)): “Blessed be the God and Father of our Lord Jesus Christ, who by His great mercy has regenerated us.” For if God generated us of matter, He afterwards, by progress in life, regenerated us.
“The Father of our Lord, by the resurrection of Jesus Christ:” who, according to your faith, rises again in us; as, on the other hand, He dies in us, through the operation of our unbelief. For He said again, that the soul never returns a second time to the body in this life; and that which has become angelic does not become unrighteous or evil, so as not to have the opportunity of again sinning by the assumption of flesh; but that in the resurrection the soul returns to the body, and both are joined to one another according to their peculiar nature, adapting themselves, through the composition of each, by a kind of congruity like a building of stones. — From the Latin Translation of Cassiodorus
Hilary of Arles: Peter means that God has acted to redeem us without any help from us. His mercy is great enough to be able to forgive every sin which has been committed in thought, word and deed, from the beginning to the end of the world. — INTRODUCTORY COMMENTARY ON 1 PETER
Oecumenius: Blessed be God and the Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope, through the resurrection of Jesus Christ from the dead. Peter blesses God, referring this act of thanksgiving for the good things He grants. But what are those things that are given? Hope, not like the promised dwelling in the land of Canaan through Moses, which hope, being corruptible, promises corruptible things: but a living hope. And from where has it received life? From Jesus Christ who rose from the dead. For by the fact that He rose, He grants the same resurrection to those who come to Him through faith. Therefore, the living hope that is given is an incorruptible and undefiled inheritance, not laid up on earth, as it was for the fathers, but in heaven, from where it has also obtained endlessness, which is even greater than the inheritance that is on earth. And for this reason, the preservation and guardianship of the believers: for even this the Lord prayed, saying: “Holy Father, keep them.” (Jn. 17:11) But also power. And what is patience? That which endures until the revelation or manifestation of the Lord. For if the protection were not powerful, it would not last for such a long time. Therefore, since there are such great and such things that are given, it is not absurd that joy follows those who receive. However, since the master’s promise brings not joy but sorrow by saying: “In the world, you will have tribulation,” (Jn. 16:33) he adds a little to the exultation. And because it is sad, he adds “Now,” speaking in accordance with his leader, who says: “In the world, you will have tribulation,” but your sorrow will turn into joy. Either what he said “Now” or “But,” is added for the sake of exultation, as if the exultation that will follow will not last for a little while, but for a long and infinite time. Or “A little,” refers to what is sorrowful, so that the sense here is: If it is necessary, we are now sorrowful for a little while through various tribulations. But since afflictions bring about turmoil, he added the reason for afflictions, that through these your faith is made more manifest and more precious than gold, since that which is tested by fire is more valuable to men. Peter also adds: If it is necessary, for not every faithful person is tested through affliction, nor is every sinner. Yet neither does each of these always rejoice: the just are indeed afflicted for the increase of their crowns, while sinners suffer to pay the penalties of their sins. However, not all the just are afflicted, lest you attribute vice to praise and detest virtue. Nor are all sinners afflicted, lest there be a loss of hope in the resurrection, as if all those who are their own receive here. — Commentary on 1 Peter
1 Peter 1:4
Bede: God has revealed the doctrine of truth, enjoined the path of good work and both promised and delivered the blessing of an inheritance that is always unfading and uncorrupted. — On the Tabernacle 1.8.35
Bede: To an inheritance incorruptible, etc. Incorruptible, he says, because of the heavenly life, which is touched neither by age, nor disease, nor death, nor any sadness. Undefiled, because no impure person can enter into it. Unfading, because that heavenly life and conversation never come to seem worthless to the minds of the blessed, as the luxuries and delights of the present age often turn into disgust from prolonged custom and use. — Commentary on the Catholic Epistles
Bede: Kept in heaven for you. Kept in you he says, instead of saying, kept for you, that is, kept now for this purpose, that it might be bestowed on you in heaven at the appointed time. Or certainly kept in heaven in you, because He who gave believers the power to become children of God (John 1), gave them the power to receive that inheritance in heaven, by persevering until the end to be saved. And therefore he says the inheritance is kept within those whom, with the Lord’s help, he knows must arrive at it by their merits, because those who do not keep the discipline of the Father do not deserve to receive the inheritance from Him. — Commentary on the Catholic Epistles
Didymus the Blind: In order to show how the inheritance of the blessed will continue forever, Peter calls it incorruptible and unfading, demonstrating by this that it is a pure and divine inheritance which will remain uncontaminated in the eyes of those who care nothing for their present wealth, knowing that they have something better and eternal waiting for them. — COMMENTARY ON 1 PETER
Hilary of Arles: An incorruptible inheritance must be an infinite one, since everything finite is corruptible. The inheritance of the first Adam was corrupted by sin, but the inheritance of the second Adam can never be touched by the stain of sin. — INTRODUCTORY COMMENTARY ON 1 PETER
Hippolytus of Rome: The Father of immortality sent the immortal Son and Word into the world, who came to man in order to wash him with water and the Spirit; and He, begetting us again to in corruption of soul and body, breathed into us the breath (spirit) of life, and endued us with an incorruptible panoply. If, therefore, man has become immortal, he will also be God. — Hippolytus Dogmatical and Historical Fragments
Oecumenius: In an incorruptible and undefiled inheritance, and that does not fade away, reserved in heaven for you who are kept by the power of God through faith for salvation, ready to be revealed in the last time. In which you greatly rejoice, though now for a little while, if necessary, you have been grieved by various trials, that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found in praise, honor, and glory at the revelation of Jesus Christ, whom having not seen, you love. Though now you do not see Him, yet believing, you rejoice with joy, inexpressible and full of glory, receiving the end of your faith, the salvation of your souls. If there is an inheritance in heaven, the restoration of things is magnificent in a thousand years. “In which you greatly rejoice, though now for a little while, if necessary.” This is the order: affected by sorrow now, if necessary, that is, if this also should be (for not all saints are afflicted) at the end of time you will rejoice, for the present is accepted for the future. Or even through the present, as is declared in the following. “In praise, honor.” It signifies the reason why the righteous are afflicted through these things, while also comforting them, because through afflictions they become more manifest: and making them more diligent by adding: at the revelation of Jesus Christ, at that time, through the demonstration of sufferings, a great nobility will be added to those who have competed. Moreover, he adds another thing that attracts to the endurance of afflictions. What is that? “whom having not seen, you love.” For if, when you do not see him with bodily eyes, you love him solely by hearing, he says, consider how great a love you will show when you see him, and that when he is manifested in glory: for if his passion has so attracted you, how much will his manifestation affect you with incredible splendor, when he will even grant you the salvation of souls as a reward? Therefore, in order that you may be known in such a way, also receiving such glory, show the briefest endurance in time, and you will have the highest goal of your purpose. — Commentary on 1 Peter
Origen of Alexandria: For God foresaw that the faith and behavior of people would be put right by the teaching of the gospel, and so he chose them in Christ before the foundation of the world, predestinating them to be his children by partaking of the Spirit of sonship. For foreknowledge means no more than seeing what is inside a person. It is now no longer foreknowledge in effect but knowledge of something real which has been foreseen. Those to whom Peter is writing were chosen according to foreknowledge, but the calling does not come to people who are hidden from view, for their innate awareness removes any doubt about their true nature. — CATENA
1 Peter 1:5
Andreas of Caesarea: Peter says that God has blessed us greatly and that he has done so through his Son. Furthermore, he says that those who receive these things are those who are protected in the power of God, as Christ himself prayed: “Holy Father, protect them.” If the inheritance is kept in heaven for believers, some grow cold thinking that it has been left for us in the earthly Jerusalem, assuming that the rewards of the kingdom will be acquired by the appearance of luxury every thousand years. They should be asked why they say that this bodily luxury is immortal and unfading but at the same time they limit it to every thousandth year. They need to be told that these words show that the inheritance is in the kingdom of heaven and that it cannot be known by the senses of mortal beings. We have been assured that we shall receive all these great things by the Father himself, who is the one who gives them. For it is certain by other means also that he will bless us with these things through his own Son, and not simply through the Son but through his resurrection. For if everything has been granted to us, what is there left to give? The inheritance is immortal and unfading, and what is even greater, it is not here on earth but in heaven. — CATENA
Bede: You who are kept by the power of God through faith, etc. And the Lord said in the Gospel: In my Father’s house are many mansions (John XIV). And again: It is not mine to give to you, but for whom it is prepared by my Father (Mark X). Therefore, seats are prepared in the kingdom of God, mansions prepared in the house of the Father, salvation prepared in heaven, only let him render himself worthy who desires to receive it. But since no one can make himself worthy solely by his own effort, nor can come to eternal salvation by his own strength, it is rightly prefaced: You who are kept by the power of God through faith. For no one can sustain themselves in good by their own free will’s power, but help must be sought from Him through all things, that we may be perfected, from whom we have received the beginning of good action. — Commentary on the Catholic Epistles
1 Peter 1:6
Andreas of Caesarea: Right now we have to suffer for the sake of the preaching, but relief for those who toil is near. — CATENA
Bede: In which you will rejoice, etc. What he says “In which,” signifies that at the last time, salvation prepared will be revealed and given to the worthy. Of which the Lord also said: Again I will see you, and your heart shall rejoice, and no one will take your joy from you (John XVI). — Commentary on the Catholic Epistles
Bede: Now for a little while, if need be, you have been grieved. He says, it is necessary to be grieved, because it is only through the sorrow of a fleeting world and afflictions that one can come to eternal joys. He says “for a little while,” because when the eternal reward will be given, all that seemed severe and bitter in worldly tribulations will appear brief and light. — Commentary on the Catholic Epistles
Clement of Alexandria: Though now for a season, if need be, ye are in heaviness through manifold temptations; that the trial of your faith, being much more precious than that of gold which perisheth, though it be tried with fire, might be found unto praise, and honour, 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, the salvation of your souls.” — The Stromata Book 4
Desert Fathers: Syncletica said, ‘All must endure great travail and conflict when they are first converted to the Lord but later they have unspeakable joy. They are like people trying to light a fire, the smoke gets in their eyes, their eyes begin to water, but they succeed in what they want. It is written, “Our God is a consuming fire” (Heb. 12:29), and so we must kindle divine fire with tears and trouble.’ — The Desert Fathers, Sayings of the Early Christian Monks
Didymus the Blind: Those who are afflicted in various ways because of Christ and who persevere to the end have their faith tested and proved. They ought therefore to rejoice, even if some of their labor appears to be involuntary. Peter calls this kind of labor grief, a word which he uses in one of the two meanings described by the apostle Paul, who said that there is one grief which leads to death and another which leads to repentance. Obviously it is the second of these which is meant here. — COMMENTARY ON 1 PETER
Origen of Alexandria: Read “grieve” in this verse in the sense of “suffer,” as in “in grief you shall bring forth children.” For a woman experiences grief not in bearing children but rather in suffering before birth. — EXHORTATION TO MARTYRDOM 39
1 Peter 1:7
Athanasius of Alexandria: Because the saints saw that the divine fire would cleanse them and benefit them, they did not shrink back from or get discouraged by the trials which they faced. Rather than being hurt by what they went through, they grew and were made better, shining like gold that has been refined in a fire. — FESTAL LETTERS 10
Bede: That the proof of your faith may be much more precious than gold, etc. And the book of Wisdom compares the sufferings of the saints to gold that is tested by fire, saying of the Lord: As gold in the furnace he has tried them, and received them as a burnt offering (Wis. III). Indeed, those whom He has found faithful in the furnace of tribulation, these He will take up in the joy of reward as a pleasing sacrifice to Himself. And well is the patience of the saints likened to gold, for just as among metals there is nothing more precious than gold, so this is most worthy of praise before God. Hence it is written: Precious in the sight of the Lord is the death of His saints (Psalm CXV). For as gold enclosed in the furnace is tested by fire, but when brought out it will show what brilliance it has, so the constancy of the faithful appears contemptible and foolish among the oppressions of the unfaithful; but when the time of retribution comes, after the contest of tribulations is ended, then it is shown how much glory and progress in the flames of passion their virtue has acquired. Hence it is aptly added: — Commentary on the Catholic Epistles
Bede: Found unto praise and glory, etc. The proof of faith is found unto praise when the Judge, praising it, will say: I was hungry and you gave me food, etc. (Matt. XXV). It is found unto glory when, glorifying it, He introduces it: Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world (Ibid.). It is found unto honor when, with the wicked cast into eternal punishment, the just will go into eternal life (Ibid.). Of this, He Himself says: If anyone serves me, my Father will honor him (John XII). — Commentary on the Catholic Epistles
Hilary of Arles: The glory of the redeemed will never fade after they have been raised from the dead, for it will have withstood the fire of temptation, whereas the gold of this world is said to rust. — INTRODUCTORY COMMENTARY ON 1 PETER
John Chrysostom: The righteous suffer so that they may be crowned with glory, but sinners suffer in order to bring judgment on their sins. But not all sinners pay the price of their sins in this life, but await the resurrection. And not all the righteous suffer now, lest you think that evil is to be praised and you come to hate the good. — CATENA
Shepherd of Hermas: For as gold is tested by fire, and thus becomes useful, so are you tested who dwell in it. Those, therefore, who continue stedfast, and are put through the fire, will be purified by means of it. For as gold casts away its dross, so also will ye cast away all sadness and straitness, and will be made pure so as to fit into the building of the tower. — Shepherd of Hermas, Vision 4
1 Peter 1:8
Bede: To ask joy of this sort is not to plead only with your words for entry into the heavenly fatherland but also to strive with labor to receive it. — Homilies on the Gospels 2.12
Bede: Whom having not seen, you love, etc. And Paul says: Eye has not seen, nor ear heard, nor has it entered into the heart of man, what things God has prepared for those who love Him (I Cor. II). — Commentary on the Catholic Epistles
Hilary of Arles: Not even a thousand ironclad tongues can sound out the sweetness of the heavenly blessings. — INTRODUCTORY COMMENTARY ON 1 PETER
Irenaeus: And Peter says in his Epistle: “Whom, not seeing, ye love; in whom, though now ye see Him not, ye have believed, ye shall rejoice with joy unspeakable; “. And this it is which has been said also by Peter: “Whom having not seen, ye love; in whom now also, not seeing, ye believe; and believing, ye shall rejoice with joy unspeakable.” — Against Heresies Book V
Polycarp of Smyrna: I have greatly rejoiced with you in our Lord Jesus Christ, because ye have followed the example of true love [as displayed by God], and have accompanied, as became you, those who were bound in chains, the fitting ornaments of saints, and which are indeed the diadems of the true elect of God and our Lord; and because the strong root of your faith, spoken of in days long gone by, endureth even until now, and bringeth forth fruit to our Lord Jesus Christ, who for our sins suffered even unto death, [but] “whom God raised froth the dead, having loosed the bands of the grave.” “In whom, though now ye see Him not, ye believe, and believing, rejoice with joy unspeakable and full of glory;” into which joy many desire to enter, knowing that “by grace ye are saved, not of works,” but by the will of God through Jesus Christ. — Epistle to the Philippians 1
1 Peter 1:9
Clement of Alexandria ((as quoted by Cassiodorus)): “For you,” he says, “who are kept by the power of God, by faith and contemplation, to receive the end of your faith, the salvation of your souls.” Hence it appears that the soul is not naturally immortal; but is made immortal by the grace of God, through faith and righteousness, and by knowledge. “Of which salvation,” he says, “the prophets have inquired and searched diligently,” and what follows. It is declared by this that the prophets spake with wisdom, and that the Spirit of Christ was in them, according to the possession of Christ, and in subjection to Christ. For God works through archangels and kindred angels, who are called spirits of Christ. — From the Latin Translation of Cassiodorus
Cyril of Alexandria: Unbelief is a horrible and wicked thing, but faith is the highest good, for it is the harbinger of our entire salvation. — CATENA
Origen of Alexandria: If it is the mind which prays and sings in the spirit and the mind which receives perfection and salvation, how is it that Peter says: “As the outcome of your faith you obtain the salvation of your souls”? If the soul neither prays nor sings with the spirit, how shall it hope for salvation? — ON FIRST PRINCIPLES 2.8.3
1 Peter 1:10
Bede: About which salvation the prophets inquired and searched, etc. They inquired and searched in secret from the Lord, or from angels, about the future grace of the Gospel, when or in what order eternal salvation would come to the world, which is found in their books. Therefore, one of them also deserved to be called “man of desires” by the angel for his great love of saving knowledge. But they prophesied by speaking openly to people and explaining what they knew in secret through internal contemplation. — Commentary on the Catholic Epistles
Clement of Alexandria ((as quoted by Cassiodorus)): “Of which salvation,” he says, [1 Peter 1:10] “the prophets have inquired and searched diligently,” and what follows. It is declared by this that the prophets spoke with wisdom, and that the Spirit of Christ was in them, according to the possession of Christ, and in subjection to Christ. For God works through archangels and kindred angels, who are called spirits of Christ. — From the Latin Translation of Cassiodorus
Didymus the Blind: Some say that the promises and the salvation of the saints who lived before the coming of the Savior was inferior to those given to people who came afterwards and who saw Jesus in the flesh, who heard his teaching and beheld the miracles he did in his body. We must however show that this opinion is false. Christ comes in two ways. One is through the intellect, by which God is received as a divine Word. The other is through the senses, by which he appears as a historical person coming out of the womb of Mary. But the first way is more purely divine than the second, which was made necessary by the sinful behavior of mankind. For God comes to all the saints through the intellect and by his word, whether they lived before or after the coming of Christ, sanctifying each one according to his deeds. Those who lived before the coming of Christ were less informed, not because of their wickedness but because of God’s dispensation of time. Therefore it is said that the prophets examined how and at what time the salvation of their souls would be fulfilled by the sufferings of Christ and his subsequent glory. They preached these things, knowing that they were not going to be revealed directly to them but would appear at some future time. Therefore it is wrong to say that their sanctification was somehow inferior to ours. — COMMENTARY ON 1 PETER
Oecumenius: Concerning this salvation, the prophets who prophesied about the grace that was to come to you searched and investigated carefully, inquiring what person or time the Spirit of Christ within them was indicating when he testified in advance about the sufferings that would come upon Christ and the glories that would follow. It was revealed to them that they were not serving themselves but you, in the things that have now been announced to you through those who preached the Gospel to you by the Holy Spirit sent from heaven; into which angels long to see. Since Peter had made mention of the salvation of the soul: however, this was not clear, but he brings forth the prophets who inquired and studied about it. For they inquired about future events: as Daniel did, who was called a man of desires by the angel, who gave him divine responses. (Dan. 9:23) “inquiring what person or time the Spirit.” To that, namely the consummation of the age: such as when the Jews, through various captivities, deviating from the perfect worship of God, were constituted towards the mystery of Christ. Note, however, that the spirit of Christ openly contemplates and discusses Christ. Moreover, this Spirit signified the afflictions of Christ, as Isaiah indeed says: “He was led like a sheep to the slaughter.” (Isa. 53:7) And through Jeremiah: “Come, let us put wood in his bread.” (Jer. 11:19) Moreover, the resurrection through Hosea: “On the third day we will be raised up before Him, and we will pursue Him to know the Lord; as the dawn is ready, we will find Him.” (Hos. 6:2-3) However, it has been revealed not for Himself, but for you. Moreover, these two things he does with these words: Peter shows the providence of the prophets, and that those who are now called to the faith of Christ were foreknown by God before the foundation of the world. Indeed, through the foresight of the prophets, he leads them, so that they are not unbelieving regarding those whom the prophets greatly cared for, for their own benefit: for neither do wise sons despise their father’s labors. Indeed, if they sought and found these things, when they would not benefit themselves, and committed the findings to books, as if transmitting an inheritance to us, we would act unjustly, he says, if we were negligent in these matters: therefore, do not show our gospel as empty, leading you who announce these things to you, as rejected and insignificant. Therefore, these things are from the providence of the prophets. Through this, however, that they were foreknown by God, they are terrified lest they present themselves as unworthy by divine foreknowledge or by His calling, but they urge and inspire each other, so that they may be deemed worthy of the gift of Christ. “through those who preached the Gospel to you.” If both the prophets and these have effectively worked through the Holy Spirit: indeed, those in prophecy, and these in the Gospel: nothing is different from the prophets for them: therefore, you must bring the same diligence that those who were obedient to the prophets, lest you be subjected to the same punishment as those who were unbelieving towards the prophets. It must be noted, however, that through this mystery of the Trinity, Peter reveals: the Son and the Spirit when he says “the Spirit of Christ,” but the Father in what follows, “from heaven.” Moreover, when he says “from heaven,” do not take it according to place, but understand it as excellence, because it especially applies to God. “by the Holy Spirit sent from heaven.” Peter speaks of what had happened on the day of Pentecost. However, that “into which angels longed to see” means that which angels also desire; for this reason, even while such things were happening, they sang out of abundant joy: “Glory to God in the highest.” (Luke 1:14) — Commentary on 1 Peter
Shepherd of Hermas: And they who believed from the eighth mountain, where were the many fountains, and where all the creatures of God drank of the fountains, were the following: apostles, and teachers, who preached to the whole world, and who taught solemnly and purely the word of the Lord, and did not at all fall into evil desires, but walked always in righteousness and truth, according as they had received the Holy Spirit. Such persons, therefore, shall enter in with the angels. — Shepherd of Hermas, Similitude 9
1 Peter 1:11
Andreas of Caesarea: The apostle insists that the one who spoke by the prophets was the Holy Spirit of Christ. Nor was Christ a mere man, as the heretics say, but he was the incarnate Son of God, consubstantial with the Father. “Christ the power of God and the wisdom of God.” … For this reason the Savior said: “Many prophets and righteous men desired to see what you are seeing, and they did not see it.” — CATENA
Bede: Inquiring into what or what kind of time the Spirit of Christ in them was indicating, etc. The evangelist indicated these glories when he said: “For the Spirit had not yet been given, because Jesus had not yet been glorified” (John VII). There are, however, two glorifications of the Lord, according to the form of the assumed man: one, by which He rose from the dead; and the other, by which He ascended into heaven before the eyes of His disciples. A third remains, also in the sight of men, when He will come in His majesty and that of the Father and the holy angels to render to each according to their works. — Commentary on the Catholic Epistles
Clement of Alexandria: Here is it stated that the prophets spoke with wisdom and that the Spirit of God was in them because they belonged and were subject to Christ. For the Lord works through archangels and their associate angels, who are called the spirit of Christ. — From the Latin Translation of Cassiodorus
Tertullian: Let none think it was with some other, because no other exists, except that of Christ subsequently; which at that time, of course, could not be given by His disciples, inasmuch as the glory of the Lord had not yet been fully attained, nor the efficacy of the font established through the passion and the resurrection; because neither can our death see dissolution except by the Lord’s passion, nor our life be restored without His resurrection. — On Baptism
1 Peter 1:12
Ambrose of Milan: The mysteries of the more perfect Sacraments are of one kind; for the Scripture says, Eye hath not seen, nor ear heard, neither hath entered into the heart of man the things which God hath prepared for them that love Him. Of another kind are the things which the prophets have announced concerning future glory, unto whom it was revealed, and to whom the saints have preached the Gospel with the Holy Ghost sent down from heaven, which things the Angels desired to look into. — Letter 79
Bede: To whom it was revealed that not to themselves, etc. Among the many secrets revealed to the prophets, when they diligently searched and inquired about the future salvation, it was also revealed to them that the same salvation would not be in their days, but rather in yours, who are born in the last days of the world. He says this to warn them to take care of the proffered salvation, which the prophets and earlier just ones loved so much, desiring to live in the world at the time when, immediately after departing from the world, it would be permitted to ascend to the heavenly kingdoms. — Commentary on the Catholic Epistles
Bede: Through those who evangelized to you, etc. Previously he had said that the prophets foretold his sufferings and subsequent glories by the Spirit of Christ, and now he says the apostles declare the same to them by the Holy Spirit sent from heaven. Hence, it is clear that the same Spirit of Christ was in the prophets before, who later [was] in the apostles; therefore the same faith in the sufferings of Christ and the subsequent glories were preached by both to the people, [with] the former still expecting it to come, [and] the latter [declaring] it had already come; and by this, [it is evident] that there is one Church, of which one part preceded the Lord’s advent in the flesh, [and] another part followed. — Commentary on the Catholic Epistles
Bede: Into whom angels long to look. It is indeed clear that so great the later glory of Jesus Christ, the man who suffered for us, followed, that even the angelic powers in heaven, though they are perfected in eternal happiness, not only rejoice to always look upon the eternal magnificence of the Deity, but also the glory of His assumed humanity. But it should be more diligently considered how it is said that angels desire to look into Him, since longing is not usually spoken of concerning that which we have, but that which we wish to have, for no one longs for what he has. How then do they desire to look into Christ, whose face they never cease to behold, unless the contemplation of the divine presence so beatifies the citizens of the heavenly homeland, that in an ineffable order for us, they are both always satisfied with the vision of His glory, and always hunger insatiably for His sweetness as if it were new? For, as blessed Pope Gregory, wonderfully distinguishing the delights of the heart and of the body, says, bodily delights, when not possessed, kindle a grave desire in themselves, but when possessed and consumed, immediately turn the eater into disgust through satiety. On the contrary, spiritual delights, when not possessed, are in disgust; when possessed, are in desire; and they are hungered for more by the one who eats them more, as they are consumed more by the one who is hungry. In those, appetite begets satiety, and satiety begets disgust; in these, appetite begets satiety, and satiety begets appetite. For spiritual delights increase desire in the mind while they satisfy it, because the more their flavor is perceived, the more it is known that they should be loved more. Moreover, what is said: “Into whom angels long to look,” can also be rightly understood of the Holy Spirit, of whom it was promised: “Those who preached the Gospel to you in the Holy Spirit sent from heaven.” For blessed Peter wished to refer this to the grace of divine pity, that He who is of such great majesty and glory, that His vision, as well as that of the Father and the Son (since indeed it is one and the same), is desired by angels in heaven, for the sake of human salvation sent the Spirit to earth, and infused it into the minds of the faithful to illuminate them. — Commentary on the Catholic Epistles
Clement of Alexandria ((as quoted by Cassiodorus)): “Which are now,” he says, [1 Peter 1:12] “reported unto you by them that have preached the Gospel unto you.” The old things which were done by the prophets and escape the observation of most, are now revealed to you by the evangelists. “For to you,” he says, “they are manifested by the Holy Ghost, who was sent;” that is the Paraclete, of whom the Lord said, “If I go not away, He will not come.” [John 16:7] “Unto whom,” it is said, “the angels desire to look;” not the apostate angels, as most suspect, but, what is a divine truth, angels who desire to obtain the advantage of that perfection. — From the Latin Translation of Cassiodorus
Clement of Alexandria: But on the other side hear the Saviour: “I regenerated thee, who wert ill born by the world to death. I emancipated, healed, ransomed thee. I will show thee the face of the good Father God. Call no man thy father on earth. Let the dead bury the dead; but follow thou Me. For I will bring thee to a rest of ineffable and unutterable blessings, which eye hath not seen, nor ear heard, nor have entered into the heart of men; into which angels desire to look, and see what good things God hath prepared for the saints and the children who love Him.” — Who is the Rich Man that Shall Be Saved?
Gregory the Dialogist: But because it is said concerning God by the first preacher of the Church, Whom the Angels desire to look upon, there are some who imagine that even the Angels never see God; and yet we know that it is spoken by a sentence of Truth, In heaven their Angels do always behold the face of My Father, Which is in heaven. Does, then, Truth sound one thing and the preacher of truth another? But if both sentences be compared together, it is ascertained, that they are not at all at variance with one another. For the Angels at once see and desire to see God, and thirst to behold and do behold. For if they so desire to see Him that they never at all enjoy the carrying out of their desire, desire has anxiety without fruit, and anxiety has punishment. But the blessed Angels are far removed from all punishment of anxiety, because never can punishment and blessedness meet in one. Again, when we say that these Angels are satisfied with the vision of God, because the Psalmist too says, I shall be satisfied when I awake with Thy likeness, we are to consider that upon satisfying there follows disgust. So then, that the two may rightly agree together, let Truth say, that they always see; and let the excellent Preacher say, that they always desire to see. For that there be not anxiety in desire, in desiring they are satisfied, and that there be not disgust in their satisfying, whilst being satisfied they desire. And therefore they desire without suffering, because desire is accompanied by satisfying. And they are satisfied without disgust, because the very satisfying itself is ever being inflamed by desire. — Morals on the Book of Job, Book 18, Section 91
Hilary of Arles: The angels long to look into these things because of the greatness of their love. They meditate on the Spirit and go on doing so forever, because love never comes to an end. — INTRODUCTORY COMMENTARY ON 1 PETER
Irenaeus: Admirable sophists, and explorers of the sublimities of the unknown Father, and rehearsers of those super-celestial mysteries “which the angels desire to look into!”. For He has brought Himself, and has bestowed on men those good things which were announced beforehand, which things the angels desired to look into. For there is the one Son, who accomplished His Father’s will; and one human race also in which the mysteries of God are wrought, “which the angels desire to look into; " — Against Heresies Book II
Irenaeus: There is one Son who accomplished the Father’s will and one human race in which the mysteries of God are accomplished, which angels long to behold. — AGAINST HERESIES 5.36.3
Nicetas of Remesiana: If the angels desire to look upon him, should not human beings be all the more afraid to despise him? — THE POWER OF THE HOLY SPIRIT 19
Theodoret of Cyrus: Some thought that the promise and the salvation of those who lived before the coming of Christ was inferior, on the grounds that those who saw him in the flesh and observed the miracles which he did had a greater reward. This is why Peter had to show that their impression was wrong. For how could Abraham be inferior to someone who lived after the coming of Christ, when he saw the day of the Lord and that everyone who would be made perfect by the Lord would depart into his bosom? How could Moses and Elijah be inferior, when they appeared with the Lord at his transfiguration, even though they did not see him in the flesh? Peter insists that it is not necessary to have seen Jesus in the flesh, for there were many unbelievers who did so, some of whom were bold enough to transgress the old covenant. And this has been said for the benefit of those who, even if they have not seen or heard what the Lord said in the flesh, nevertheless have a divinely inspired love for those things. If someone receives the salvation sought by the prophets, it is that which they all longed for at the end of time. For everything else was created by him, but this was not made by anyone. It was not possible for the holy angels or for any of the blessed rational creatures to partake of it beforehand, though they all longed to glimpse the things which would be revealed in the last days. — CATENA
1 Peter 1:13
Andreas of Caesarea: Having spoken of the greatness of the blessings of the Father’s gift, the sufferings of Christ, the Holy Spirit’s prediction concerning him, the prophets’ proclamation, the desire of the angels—having said all this, Peter tells us to hold on to them all by faith. — CATENA
Bede: Wherefore girding the loins of your mind, etc. Because it is promised to you, he says, that you shall see the revelation of Jesus Christ after this life, which angels now see, the greater the grace promised to you, the more diligently you ought to strive to be worthy to receive it. He girds the loins of his mind, who also restrains it from wandering thoughts. And rightly he says: Hope for the grace which is given to you in the revelation of Jesus Christ, because he who with girded loins of mind, that is, chaste in mind and body, awaits the Lord’s coming, rightfully, when He is revealed, hopes. For he who does not know how to please the Lord, rightfully, in the hope of good things, fears lest they come sooner in the flesh. — Commentary on the Catholic Epistles
Oecumenius: Therefore, gird up the loins of your mind, be sober, and hope perfectly for the grace that is to be brought to you at the revelation of Jesus Christ, as obedient children, not conforming yourselves to the former lusts, in your ignorance: but as He who called you is holy, you also be holy in all your conduct, because it is written: “Be holy, for I am holy.” [Lev. 19:2] For this reason, an exhortation is brought forth from those things which were previously held in honor. For when it was said, The prophets provided you with what concerns your salvation, and these were so admirable that even angels were made agreeable: and that they themselves also demonstrated that these things were agreeable in that they sweetly sang from abundant joy at the birth of Christ, “Glory to God in the highest.” (Luke 1:14) Therefore, having said this, he adds for their sake, saying: “Since these things have been administered to you all, both agreeable and most desirable, not only to men but also to angels, therefore do not be negligent in being affected by these things, but directing yourselves and arranging yourselves with courage. For this signifies the girding of the loins: which Job was also commanded by God. (Job 38,40) He explains what he means by loins, saying that they refer to those who are of the mind. Therefore, he says, prepared, perfectly sober, hope perfectly in the grace that is brought to you. Moreover, this is what he said a little earlier, concerning the second coming of the Lord; consider that he did not simply say, “Sober,” but added “perfectly,” as if the law had provided a slender and introductory soberness. Conforming [Συσχηματιζειν], however, means to shape and adapt oneself to the present circumstances. This is also what some foolish people now say: Conform yourself to affairs and business. Therefore, it commands to renounce such vanities: whether those who were previously knowledgeable and wise, or those who ignorantly clung to these. But now, he says, you, and those like you, be holy yourselves. — Commentary on 1 Peter
1 Peter 1:14
Bede: As children of obedience, etc. Rightly he wishes them to be children of obedience, whom he had called elect in the preface to the obedience and sprinkling of the blood of Jesus Christ. — Commentary on the Catholic Epistles
Clement of Alexandria: And Peter in his epistle says the same: “So that your faith and hope may be in God, because you have purified your souls in obedience to the truth,” “as obedient children, not behaving after the fashion of the lusts in which in your ignorance you formerly indulged; but as he who has called you is holy, so also must you be holy in all your conduct; as it is written, Be ye holy for I am holy.” — The Stromata Book 3
Theophylact of Ohrid: To be conformed to the things of this world means to be surrounded by them. Even today there are some weak-willed people who say that when they are in Rome, they have to do as the Romans do. But whether they do this knowingly or in ignorance, the message here is clear. We are to abandon this world and be conformed to the One who alone is truly holy. — COMMENTARY ON 1 PETER
1 Peter 1:15
Andreas of Caesarea: Those who seek to imitate the Holy God must be holy themselves. — CATENA
Bede: But as he who has called you is holy, etc. This is similar to that in the Gospel: Be ye therefore perfect, as your Heavenly Father is perfect (Matt. 5). — Commentary on the Catholic Epistles
Didymus the Blind: Since God, who called us to salvation by the gospel, is holy, those who obey his calling must also become holy in all their thoughts and behavior, especially since he who calls us to this also provides the necessary sanctification himself. — COMMENTARY ON 1 PETER
Tertullian: For elsewhere, again, (we read): “Be ye holy, just as He withal was holy " -in the flesh, namely. — On Monogamy
1 Peter 1:16
Andreas of Caesarea: God insists that we become like him. In God’s holiness lies our salvation. Therefore those who are truly holy now in Christ are prepared for true life in him. — CATENA
Tertullian: The will of God is our sanctification, for He wishes His “image “-us-to become likewise His “likeness; " that we may be “holy” just as Himself is “holy.” That good-sanctification, I mean-I distribute into several species, that in some one of those species we may be found. — On Exhortation to Chastity
1 Peter 1:17
Ambrose of Milan: And therefore says he: “Spend the time of your sojourning here,” not in luxury, or fastidiousness, nor haughtiness of heart, but in fear. On this earth you have time not eternity, do you use the time as those who must pass hence. — Epistle 63
Andreas of Caesarea: If the Father judges no one but has given all judgment to the Son, what are we to think about this passage? For if it is the Father who is indicated here, how is he a judge, judging everyone according to his work? But if it is the Son who judges, taking all judgment on himself, why does Peter mention the Father? The solution here is that if the Father and the Son are one Godhead, the judgment of the Son is the judgment of the Father also, but the Son can also be called the Father of the creatures, having given them birth by partaking in holiness. For on many occasions he called his disciples his children, and to others he said things like: “Child, your sins are forgiven,” and “Daughter, your faith has saved you.” — CATENA
Bede: And if you call on the Father. Saying in prayer: Our Father, who art in heaven (Matt. 6). — Commentary on the Catholic Epistles
Bede: Who without respect of persons judges, etc. Not like an earthly father who is accustomed to pardon his erring children more indulgently than his servants. But the Father God is of such justice and piety, that He transforms even humble and obedient servants, indeed even enemies who give themselves to Him, into the adoption of children, and again, those who seem more honorable under the name of children, for the fault of disobedience, utterly excludes from perpetual inheritance. — Commentary on the Catholic Epistles
Bede: Conduct yourselves in fear during the time of your sojourning. Lest through idleness and negligence you become unworthy of such a Father, and while you are secure in the present sojourn, you may not attain the promised happiness of the homeland. — Commentary on the Catholic Epistles
Clement of Alexandria: Knowing, then, the duty of each, “pass the time of your sojourning here in fear: for as much as ye know that ye were not deemed with corruptible things, such as silver or gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot.” — The Instructor Book 3
Didymus the Blind: If the one whom we call the Father is also our judge, and if he pays no attention to classes of persons, let us hasten to do our best in the time of our sojourn here on earth, with all fear and holy behavior. In this way we shall recognize that the same Father is the one who gives us promises, and we shall persevere without any punishment. — COMMENTARY ON 1 PETER
Oecumenius: And if you call upon the Father, him which without respect of persons, judges according to every one’s work: in fear of turning, you spend your time in your dwelling. Knowing that not with corruptible things, gold or silver, you are redeemed from your vain conversation of your fathers’ tradition. But with the precious blood as it were of an immaculate and unspotted Lamb, Christ. Gathering and with much exaggeration: first from the angels who are affected by a longing spirit for these things: then from the description of what is just again: from that which is necessary. For since they call upon God as Father, it is necessary that those who desire adoption, which are worthy of the Father, should act: and fourthly, since they have received countless goods, through the established price for them: that is the blood of Christ which was given as a price for those who had sold themselves to evil through sin. After these things, he commands to have a continuous fear throughout life: not the initial one, for this has a ensuing punishment, but perfect fear. For perfect fear always accompanies the holy ones, lest anything be lacking to them of what is fitting for the perfect. Consider how, when it has been said by Christ, “The Father judges no one, but has entrusted all judgment to the Son,” (Jn. 5:22) Peter now says that the Father judges. To which we say that the Son can do nothing except what he sees the Father doing: for this is what Christ also said. Furthermore, this shows that it is inherent to the Holy Trinity: and that the divine operations are not divided among the persons we see in it: but there is both complete identity and a peaceful concord free from strife. Therefore, he said without distinction that the Father judges: as if it were truly and universally considered common to all, whatever another might say is divinely accomplished by one of the three. Moreover, since the Lord frequently calls the apostles sons, and said to the paralytic, “Son, your sins are forgiven,” (Mark 2:5) and to the woman who suffered from a flow of blood, “Daughter, your faith has made you well,” (Mark 5:34) there is nothing obscure or absurd if he also calls this one the father of the offspring whom he generated through the sharing of holiness. “In fear of turning.” According to this limit of perfection, it was also said by the blessed David: “Fear the Lord, all you His saints, for there is nothing lacking to those who fear Him.” (Ps. 38:10) — Commentary on 1 Peter
Tertullian: For each individual lives by his own faith, nor is there exception of persons with God; since it is not hearers of the law who are justified by the Lord, but doers, according to what the apostle withal says. Therefore, if you have the right of a priest in your own person, in cases of necessity, it behoves you to have likewise the discipline of a priest whenever it may be necessary to have the fight of a priest. — On Exhortation to Chastity
1 Peter 1:18
Ambrose of Milan: For he did not seek a price from us, who paid the price of his own blood for us; for he redeemed us not with gold and silver, but with precious blood. Therefore, you must pay the price for what you have bought; and even if he does not always demand it, you still must. Therefore, buy Christ for yourself not because few have him, but because everyone has him. Everyone has him by nature, few offer themselves out of fear. What Christ requires from you is what is rightfully his. He himself gave life to everyone, he himself offered his death for everyone. Pay for the author what you are obligated to pay by law. This contract is not insignificant. Not everyone easily sees him. — On Joseph the Patriarch, 7.42
Bede: Knowing that you were not redeemed with corruptible things, with gold or silver, etc. The greater the price by which you were redeemed from the corruption of carnal life, the more you ought to fear, lest perhaps by returning to the corruption of vices you offend the spirit of your Redeemer. — Commentary on the Catholic Epistles
Caesarius of Arles: If the unfortunate Jews observe the sabbath in such a way that they do not dare to do any secular work on it, how much more should those who have been “redeemed, not with gold or silver, but with the precious blood of Christ,” pay attention to their price and devote themselves to God on the day of his resurrection, thinking more diligently of the salvation of their souls? — SERMONS 73.4
Maximus of Turin: If the price of our life is the blood of the Lord, see to it that it is not an ephemeral earthly field which has been purchased but rather the eternal salvation of the whole world. — SERMONS 59.2
1 Peter 1:19
Clement of Alexandria ((as quoted by Cassiodorus)): “By precious blood,” he says, [1 Peter 1:19] “as of a lamb without blemish and without spot.” Here he touches on the ancient Levitical and sacerdotal celebrations; but means a soul pure through righteousness which is offered to God. — From the Latin Translation of Cassiodorus
John Chrysostom: We are God’s creatures, but because of sin we have passed under the rule of the devil. Because of that, the Savior has bought us back with his own blood—“you are bought with a price.” Indeed, we have been bought with Christ’s precious blood. Think of a righteous and good householder who does not regard a wicked servant as worthy to serve in his house but hands him over to someone who will correct him. If he then sees his servant being punished by a wicked master and saying: “I will go back to my first master, for he was good to me then and he will be good to me now,” he will give him back his honor and redeem him, so that he might become a productive person. This is what God has done for us. How is it that we both belong to him and do not belong to him at the same time? As creatures we belong to him, but as sinners we have become alien to him and do not belong to him any more. Do not think that you belong to God if you are a sinner, for in that case the devil has got hold of you, and you are his creature. The man of sin, the son of destruction, it is he who has bought you, with blood which is not precious but impure. Indeed, you have been bought by sin, you have been bought by harlotry, and you are impure. — CATENA
Lucius Caecilius Firmianus Lactantius: And the Jews even now exhibit a figure of this transaction when they mark their thresholds with the blood of a lamb. For when God was about to smite the Egyptians, to secure the Hebrews from that infliction He had enjoined them to slay a white lamb without spot, and to place on their thresholds a mark from its blood. And thus, when the first-born of the Egyptians had perished in one night, the Hebrews alone were saved by the sign of the blood: not that the blood of a sheep had such efficacy in itself as to be the safety of men, but it was an image of things to come. For Christ was the white lamb without spot; that is, He was innocent, and just, and holy, who, being slain by the same Jews, is the salvation of all who have written on their foreheads the sign of blood-that is, of the cross, on which He shed His blood. — The Divine Institutes Book 4
1 Peter 1:20
Augustine of Hippo: Those belonging to the grace of Christ, who are foreknown, predestined and chosen from before the foundation of the world, shall die only insofar as Christ himself died for us, that is, by the death of the flesh only, not of the spirit. — ON THE TRINITY 13.15
Clement of Alexandria ((as quoted by Cassiodorus)): “Verily foreknown before the foundation of the world.” [1 Peter 1:20] Inasmuch as He was foreknown before every creature, because He was Christ. “But manifested in the last times” by the generation of a body. — From the Latin Translation of Cassiodorus
Oecumenius: He was indeed predetermined before the foundation of the world, but was revealed in these last times for you, who through him believe in God who raised him from the dead and gave him glory, so that your faith and hope are in God. Peter connected the death of Christ with the resurrection. For he fears the easy change of beginners in faith to skepticism, due to the disgrace of Christ’s afflictions, but he says there is no recent mystery about Christ: since this also disturbs the foolish; but in former times and before the foundation of the world, it had been hidden by divine providence until the opportune time, indeed it was revealed to the prophets who inquired about these things, as he had said a little earlier, now, however, he says, it is more manifest, because what had been foreknown before the foundation of the world, namely by God, is now revealed, whether completed or perfected. And he adds because of whom it may be perfect, namely because of you. For because of you, he says, he raised him from the dead. But why because of you? So that when you have purified yourselves by obeying the truth through the Spirit, you may have faith and hope in God. And how have you purified yourselves? Because by believing in Him who has proclaimed to you the resurrection from the dead to an incorruptible life, you are debtors to Him who, being incorruptible, called you to walk in newness of life. But if both Peter and Paul say that the Father raised the Lord from the dead, do not be disturbed: for now they are using introductory teachings to say these things. For listen to Christ saying that he raised himself, when he says: “Destroy this temple, and in three days I will raise it up.” (Jn. 2:19) But also Luke: “To whom he also showed himself alive, after he had suffered.” (Acts 1:3) And again Christ himself: “I have power to lay down my life, and I have power to take it again.” (Jn. 10:18) Therefore, in a certain dispensation, the Son’s resurrection is sometimes referred to the Father, to show the unity of the operation of the Father and the Son. The sequence of the letters is as follows: He was indeed predetermined before the foundation of the world, but was revealed in these last times for you, who through him believe in God who raised him from the dead and gave him glory: so that you may purify your souls (in fact, ὥστε is taken for ‘so that’) in obeying the truth, having faith and hope in God. For it is accepted that εἶναι means “to have”, because of the preceding. For if ὥστε is left in its meaning as stated, the sentence will be incoherent and unintelligible. — Commentary on 1 Peter
Pseudo-Clement: I think not that you are ignorant that the living church is the body of Christ (for the Scripture, says, “God created man male and female;” [Genesis 1:27; cf. Ephesians 5:22-23] the male is Christ, the female the church,) and that the Books and the Apostles teach that the church is not of the present, but from the beginning. For it was spiritual, as was also our Jesus, and was made manifest at the end of the days in order to save you. [1 Peter 1:20] — Second Epistle To The Corinthians (Pseudo-Clement)
Shepherd of Hermas: “Listen,” he said, “and understand, O ignorant man. The Son of God is older than all His creatures, so that He was a fellow-councillor with the Father in His work of creation: for this reason is He old.” “And why is the gate new, sir?” I said. “Because,” he answered, “He became manifest in the last days of the dispensation: for this reason the gate was made new, that they who are to be saved by it might enter into the kingdom of God.” — Shepherd of Hermas, Similitude 9
Tertullian: We have been predestined by God, before the world was, (to arise) in the extreme end of the times. And so we are trained by God for the purpose of chastising, and (so to say) emasculating, the world. — On the Apparel of Women Book II
1 Peter 1:21
Andreas of Caesarea: Peter did not stop at Christ’s death but went on immediately to remember his resurrection as well. Just because you hear that the Father has raised the Son, do not retort that the Son cannot raise himself. For listen to what Christ says: “Destroy this temple and in three days I shall raise it up again” and again: “I have power to lay down my life, and I have power to take it up again.” The apostle says these things in order to teach us that the Father and the Son hold everything in common. — CATENA
1 Peter 1:22
Hilary of Arles: Why does Peter talk about purifying our souls but says nothing about the body? The reason for this is that true purity comes from within. If the soul is clean, the body will be cleansed as well. — INTRODUCTORY COMMENTARY ON 1 PETER
Oecumenius: Since you have purified your souls in obeying the truth through the Spirit. Love one another fervently with a pure heart, having been born again, not of corruptible seed but of incorruptible, through the word of God which lives and abides forever. “Love one another fervently.” In this way, it must be said: That you may have faith and hope in God, when you have purified your souls through obedience to the truth, that is, when you have prepared yourselves for obedience to the truth through the Spirit. For the obedience in evils and lies is not through the Spirit, that is, it is not spiritual. Since purification for obedience or preparation, exercise, care, also wishes to attract many other helpers, provided it is spiritual and free from envy: but this is the work of fervent love, making a neighbor a participant in the goods that someone has obtained: therefore, it adds: to love fervently, devoid of hypocrisy. However, this is subjected by deficiency: for it is familiar to the blessed apostles, as it is also found in blessed James, “Who is wise among you and endowed with knowledge?” (James 3:13) And again: “Now you who say, ‘Today and tomorrow,’” (James 5:1) and many other similar things. That spiritual ones should, in turn, make others partakers of all good things with utmost diligence, can be learned from what he says elsewhere: “I indeed consider them to be mutual for the provocation of love,” (Heb. 10:24) that is, to sharpen and stir it up. — Commentary on 1 Peter
Shepherd of Hermas: He said to the Shepherd, “I see that the servant of God wishes to live, and to keep these commandments, and will place these virgins in a pure habitation.” — Shepherd of Hermas, Similitude 10
1 Peter 1:23
Andreas of Caesarea: The Gospel says: “Heaven and earth will pass away, but my words will not pass away, says the Lord Jesus Christ.” — CATENA
Bede: Born not of corruptible seed, etc. Such is in the Gospel of John: To those who believed in his name, who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God (John 1). Therefore, just as the price of the Lord’s passion by which we have been redeemed is incorruptible, so also is the sacrament of the holy font by which we are reborn. These are so interconnected with each other that neither can confer salvation upon us without the other. For indeed, the Lord in the time of His Incarnation redeemed us all together with His holy blood, so that also in our time, individually through the regeneration of baptism, we ought to reach the fellowship of the same regeneration. Of this regeneration, it is well said that it is not of corruptible seed, but through the word of the living and eternal God, so that it is understood hence that just as from corruptible seed is born flesh which is corrupted, so through water consecrated by the word of God, a life that does not know faith is granted to us. This indeed is aptly supported by prophetic testimony, adding: — Commentary on the Catholic Epistles
Clement of Alexandria ((as quoted by Cassiodorus)): “Being born again, not of corruptible seed.” The soul, then, which is produced along with the body is corruptible, as some think. — From the Latin Translation of Cassiodorus
Didymus the Blind: Peter uses the words regeneration and restitution to signify the introduction of birth after the destruction of the first generation of mankind. For how could that not have been destroyed, seeing that it is corrupt, in order to make room for the incorruptible which is coming and which will remain forever? For there is a first birth, in the descent of Adam, which is mortal and therefore corruptible, but there is also a later birth which comes from the Spirit and the ever-living Word of God. — COMMENTARY ON 1 PETER
Ishodad of Merv: Your birth is not human and is far removed from corruption and death, because the Holy Spirit is its mediator, and as John said, you have been born not of the will of man but of God. The living word is the Spirit’s promise of everlasting life. — COMMENTARIES
1 Peter 1:24
Eusebius of Caesarea: This is the nature of all flesh, and the portrait of a man made from clay, I mean someone who loves his own body and lives according to the flesh. Like the grass of the field and like beautiful flowers he will soon wither and die. — CATENA
Gregory of Nyssa: If someone despises whatever is held in honor among men and longs only for the divine life, is he likely to think of the grass which exists today and is gone tomorrow as something worth striving for? — ON VIRGINITY 4
Hilary of Arles: Here we see the two sides of the human being. The outer man is like the flower of the field which is mortal and will pass away, whereas the inner man lives forever by the power of the living God. — INTRODUCTORY COMMENTARY ON 1 PETER
Oecumenius: Because all flesh is as grass, and all the glory of man as the flower of the grass. The grass withers, and the flower falls away: but the word of the Lord endures forever. Now this is the word which by the gospel was preached to you. Because all flesh is grass. When Peter said, “not of corruptible seed but of incorruptible, through the word of God which lives and abides forever,” he also adds, by casting down and despising the easy corruption of human glory, and so to speak, its non-subsistence, enticing the listeners to cling to those things which are proposed by themselves, as those which have subsistence and endlessness. However, the subsistence of those things that come to corruption is here called grass and the flower of grass. Moreover, the weakness of the subsistence of grass is brought to a greater faith of the word: with which David compares our life. (Ps. 41:1) Wherever, therefore, it shows our glory to be so worthless, it again repeats and teaches more openly what it is that has regenerated them through the word of God which lives and abides forever, and it says: “But this is the word that has been announced to you.” That which remains forever is confirmed in the same way with the Lord. For He Himself said: “Heaven and earth will pass away, but my words will not pass away.” (Matt. 24:35) Moreover, it must be known that this should be expressed: “Love one another fervently should be expressed in a manner free from all deceit.” For such outcomes tend to follow those which are treated and carried out for their sake. Therefore, since mutual love from the world leads to fervent love that is unaware of deceit, it is rightly done that “From the world” precedes, and “To love fervently” follows. It should be noted that the preposition εἰς, that is, “unto”, is translated into διά, that is, “for the sake of”, so that the sense is: for the sake of “Love one another fervently.” — Commentary on 1 Peter
Theodoret of Cyrus: Just like grass, the people have dried up and their flower has fallen. God here foretold the salvation of the Gentiles and the sterility of the Jews. For by nature the human race is like grass, and the flowers of the grass are our pride and glory. But just as when the grass withers the flowers fall off, so when men die, their pride and glory are extinguished. — CATENA
1 Peter 1:25
Andreas of Caesarea: God foresaw and forewarned us about all the above, but although he sees our great disobedience, the Lord of all persists in guiding us toward salvation. — CATENA
Clement of Alexandria ((as quoted by Cassiodorus)): “But the word of the Lord,” he says, “endures for ever:” as well prophecy as divine doctrine. — From the Latin Translation of Cassiodorus