Catholic Epistle of I Peter

of temptations and afflictions, and of the saving faith which was announced by the prophets.

2. Of hope and sanctification, and of the safe conduct required by our adoption.

3. That it is necessary to live worthily of our adoption through Christ, for the benefit of those who are outside, and for the glory of God.

4. Of subjection to rulers, and brotherly love, and divine worship: in which he treats of the subjection of servants and their patient endurance for Christ’s sake. Of the obedience of wives and ^B harmony toward their husbands, and the salvation which is in the spirit, in the figure of Sarah: of the behavior of men toward women. Of the gentle clemency toward all, whose type was God’s kindness to Noah, and in us, the compassion of Christ through baptism.

5. Of the rejection of evil actions, and the recovery of fruits in the spirit according to the diversity of gifts.

6. That because of our fellowship with Christ, it is necessary to overcome our natural passions, and through hope in Him to bear the injuries inflicted by others.

7. An exhortation to presbyters concerning the care and visitation ^C of the flock: in which he also treats of the common modesty of all toward each individual, for victory against the devil.

8. A prayer for the perfection of the faithful.

THE FIRST CATHOLIC EPISTLE OF PETER THE APOSTLE

CHAPTER I

Of regeneration in Christ, and of patience in temptations and afflictions, and of the saving faith which was announced by the prophets.

1, 1-2. Peter, an apostle of Jesus Christ, to the elect sojourners of the dispersion of Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father, in the sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ, grace to you and peace be multiplied.

The series and order are thus gathered: Peter, an apostle of Jesus Christ, according to the foreknowledge of God the Father, in the sanctification of the Spirit, into obedience and the sprinkling of the blood of Jesus Christ. But the things between these are to be let be. He indicates ^D

those ^A to whom the Epistle is addressed. He used the expression, *according to the foreknowledge of God*, indicating that he is in no way inferior to the prophets, who were themselves also sent, though later in time. That the prophets were also sent, Isaiah says when he says: *He has sent me to bring good tidings to the poor.* But even if he is later in time, he is not so in the foreknowledge of God; rather, in this respect he shows himself to be on a par with Jeremiah, who, before he was formed in the womb, had been known and sanctified and appointed a prophet to the nations. And since the prophets, among other things, had foretold the coming of Christ (for they were sent on account of this), he adds the need for his own apostleship, saying that he was sent in the sanctification of the Spirit into obedience and the sprinkling of the blood of Jesus Christ, making this clear through the propositions, that this is the mode of my apostleship: to set apart. For he indicates this by the term *sanctification*, as when it is said: *And you shall be to me a peculiar people, sanctified*, that is, set apart from other nations. The mode, therefore, of his apostleship was to set apart, through spiritual gifts, nations that are obedient [and] sprinkled by the passion and blood ^B of Christ, not with the ashes of a heifer, when it is necessary to be purified from the contamination of the heathen, but with the blood received from the passion of Christ. At the same time, he also touches in a preliminary way upon the martyrdom of blood for Christ’s sake undertaken by those who believe in Him; for he who follows the footprints of the Master in obedience will by no means refuse, when it is absolutely necessary, to shed his own blood for Him who shed His own for the whole world. *Peter, an apostle of Jesus Christ.* He writes to those from the circumcision, as does the blessed James. But he, to be sure, writes indefinitely to all Jews dwelling under the inhabited world, wherever they may be. This one, however, writes definitely to the climates of Pontus [and] Galatia. He adds *Galatia* to *Pontus*. For there is also another Galatia near the Celts, which is indeed truly Galatia, from which these also had migrated to this place. To these, therefore, and to the other nations that are set forth in the superscription, he directs his discourse, using this circular Epistle. The following is ^C with the addition of the things that were stated incompletely, and this for the sake of clarity, and also by way of the transposition and mutation of the figures of speech.

First Chapter

Peter, an apostle of Jesus Christ, according to the foreknowledge of God the Father, sent to set apart for Him in the Spirit, and to make obedient those who have received the expiatory sprinkling of the blood of Jesus Christ, to you, the elect sojourners living in the dispersion of Pontus, Galatia, Cappadocia, Asia, and Bithynia, grace and peace be multiplied. Blessed be the God and Father of our Lord Jesus Christ, who, through His incomparable wealth and mercy, by the resurrection of Jesus Christ from the dead, has regenerated us, that is, transformed and ^D transposed us into a living hope

^A unto an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith. Which faith was revealed unto us for salvation in this last time. In which time, though now for a little while (since the present life is brief and short) having been grieved (if indeed it is necessary that you be grieved by various afflictions and temptations), you rejoice, knowing this, that you are being tested, so that the proof of your faith, much more precious than gold which perishes and is tried by fire, might be found unto praise and honor and glory of you, when Jesus Christ shall be revealed; whom, though you have not seen Him corporally before, you love; in whom, though now you do not see Him, yet believing, you rejoice with joy unspeakable, receiving the end of your faith, and what is that? The salvation of your soul. Concerning which salvation the prophets also searched and inquired. ^B

To the Elect Strangers

Grace unto you and peace be multiplied

1, 3. Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has regenerated us unto a living hope, by the resurrection of Jesus Christ from the dead.

He blesses God, rendering this thanksgiving to Him for the good things which He bestows. But what are those things which are given? Hope, not like the dwelling promised through Moses in the land of Canaan, which hope, as being corruptible, promises corruptible things to corruptible beings; but a hope that is living. And whence has it obtained its life? From Jesus Christ, who rose from the dead. For by the fact that He rose, He grants that same resurrection also to those who, through faith in Him, approach Him. The living hope, therefore, which is given, is an inheritance incorruptible and undefiled, not laid up ^D on earth, as it was for the fathers, but in heaven, from whence it also has possessed eternity. Which is even greater than the inheritance which is on earth. And besides this, there is the preservation and custody of the believers. Since the Lord Himself prayed for this also, saying: "Keep them, Holy Father." But also "in power." And what is the power? That which lasts until the revelation of the Lord. For if the protection were not powerful,

it would not extend for so long a time. Since, therefore, the gifts are such and so great, it is not unreasonable that exultation should also attend those who receive them. ^A However, since the promise of the Master introduces not joy but sorrow, saying, "In the world ye shall have tribulation," he adds to the exultation, "a little." And because this is grievous, he adds, "now," speaking in accordance with his own guide. For He also, in the same way, says: "In the world ye shall have tribulation," but "your sorrow shall be turned into joy." Therefore, the word "now" was added because of the exultation, as if to imply that the exultation which is to follow is not for a little while, but for a long and infinite time. Or the word "little" should be understood with reference to the sorrow that follows, so that it may be interpreted thus: "If it is necessary, being grieved now for a little while in manifold temptations." ^B But since the subject of temptations produced confusion, on that account he added the cause of the temptations, namely, that through them the proof of your faith becomes more manifest and more precious than gold; since even that, when it is tried by fire, is more highly esteemed by men.

He adds, moreover, "if need be," because neither is every faithful person tested through tribulation, nor is every sinner, nor indeed does either of these prosper always. But the just who are afflicted suffer for the increase of their crowns, whereas sinners suffer so that they may pay the penalty for their sins. Yet not all the just are afflicted, lest, thinking vice to be commendable, you might come to hate virtue; nor are all sinners afflicted, lest doubt be cast upon the resurrection, as if all receive their due here.

"To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time. Wherein ye greatly rejoice, though now for a little while, if need be, ye have been in heaviness through manifold temptations: that the trial of your faith, being much more precious than of gold that perisheth, though it be tried by fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: receiving the end of your faith, even the salvation of your souls."

^C If the inheritance is in the heavens, the restoration of things in a thousand years is mythical. "Wherein ye greatly rejoice, though now for a little while, if need be." The order is as follows: "Having been grieved now, if need be"—that is, if this also is necessary (for not all the saints are afflicted)—"in the last time ye shall rejoice." The present is used instead of the future. Or it may be understood according to the present tense, as it is annotated below. "Unto praise and honour." He signifies through these words the cause of the just men who are suffering trouble here, at once comforting them, as they become more manifest through the tribulations, and at the same time more diligent.

He adds something else that is attractive toward the endurance of afflictions. What is this? "Whom not having seen, you love at present." For if, he says, not seeing him with the eyes of the flesh, you love him only from hearsay, consider how much love you will show when you see him, and that too in glory being revealed! For if his passion has so drawn you, what will his appearance with incomparable brilliance do to you, when he also bestows upon you ^B the prize, the salvation of souls? As you are to be seen by such a one, and are about to be deemed worthy of such glory, by showing an endurance equal to this now, you will have the whole of the goal set before you.

10-12. Of which salvation the prophets have inquired and searched, who prophesied of the grace in you, searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glories that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the Gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

Since he had made mention of the salvation of the soul—and this was not manifest, but a new thing that he had heard—he brings forward the prophets who searched and inquired regarding it. For they truly inquired, just as Daniel did concerning things to come, who for this reason also was called "a man of desires" by the angel who gave him divine answers. And as to what they inquired into, he subjoins: "Searching what, or what manner of time the Spirit which was in them did signify." ^C As to what, namely, the consummation of the age; and as to what manner of time, that is, when the Jews, through the various captivities, were turning toward the perfect worship of God, they were accepted as establishing the mystery according to Christ. Observe also that the Spirit of Christ expressly declares and discusses Christ. This Spirit signified the sufferings of Christ, saying through Isaiah indeed: "As a sheep he was led to the slaughter." And through Jeremiah: "Come, let us cast the wood into his bread." And the resurrection through Hosea: "In the third day we shall be resurrected before him, and we shall follow to know the Lord; we shall find him as the morning, prepared." It was revealed to them, he says, not for themselves, but for you. By these words he accomplishes two things: he 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. For by the ^D providence of the prophets he leads them not to be disobedient toward the things anticipated for them by the prophets, because not even prudent sons despise the labors of their fathers. For if they themselves, expecting to profit nothing, inquired and found, and once found, committed them to books

and found, since they would not be of use to them, they committed them to books, transmitting them to us as an inheritance; we should not be acting justly, he says, if we were negligent regarding these things. Therefore, do not treat us who announce the Gospel to you as low-ranking, nor render our Gospel empty. ^A Thus it is through the foresight of the prophets. And as to the fact that they were foreknown by God, he fears lest they show themselves unworthy of the divine foreknowledge or of the calling from Him, but rather that they should urge one another on to be deemed worthy of the gift of God. “Through those who preached the Gospel to you”—and both they and the prophets acted in the Holy Spirit, the former in prophecy, the latter in the Gospel; there is no difference in this regard from the prophets. Therefore, he says, you must bring the same zeal to bear which those who were obedient to the prophets bore, so that you not be subjected to the same punishment as those who were disbelievers toward ^B the prophets. It should be noted that through these things Peter reveals the mystery of the Trinity: the Son and the Spirit, by saying “the Spirit of Christ,” and the Father, by saying “from heaven.” But do not take “from heaven” to mean in terms of location, but rather by way of the pre-eminent virtue that properly belongs to God. “Sent from heaven by the Holy Spirit”—he speaks of what happened on the day of Pentecost. And the phrase, “into which the angels desire to look,” is equivalent to saying: “And the angels desired [these things],” that is, they desired [to know] the hidden meaning and the outcome. On account of which, when such things were coming to pass, from an abundance of joy, [they sang] the saying, “Glory in the highest.”

CAPUT II. Concerning hope and sanctification, and the safe conduct which is owed onto adoption.

^C “Wherefore, having girded up the loins of your mind, being sober, hope perfectly in the grace which is being brought to you in the revelation of Jesus Christ, as children of obedience, not conforming yourselves to the former lusts in your ignorance, but according to the Holy One who called you, do you also become holy in every manner of conduct. For it is written: ‘Be holy, for I am holy.’”

He offers the exhortation by way of causality based on the aforementioned points. For having said that the prophets served you in the matters of your salvation, [he says] that these things were so wondrous as to be desirable even to the angels; and that they were truly desirable to them as well, they ^D demonstrated in that, out of an abundance of joy at the birth of Christ, they sang sweetly to God, “Glory in the highest.” Having said this, he adds the cause of these things and says: Since, therefore, these things ministered to you are such, and are desirable and most longed-for not only by men but also by angels, do not therefore treat them with neglect, but gird yourselves up and dispose yourselves manfully. For this is what he signifies by “girding up the loins,” and Job is also commanded this by God. And what sort of loins did he indicate? That it is those of the mind—

^A that of the intellect. Thus then prepared, he says, being sober, hope perfectly in the grace that is being brought to you 489. And this is that which he said also a little before, concerning the second coming of the Lord. Consider, however, that he did not simply say, "Be sober," but added, "perfectly," as if the Law had provided them with but a faint and introductory sobriety. He says "conforming" to mean shaping and accommodating oneself to the present. And this is what some foolish people also say now: "Accommodate yourself to things and affairs." He commands, therefore, that they renounce such vanities, whether they were gripped by them before, being knowing and prudent, or whether they were ignorant. But now, he says, by conforming yourselves to Him who called you and is truly holy, be you yourselves also holy.

1, 17-19. *And if you call on the Father, who judges ^B without partiality according to each one’s work, conduct yourselves with fear during the time of your sojourn, knowing that you were redeemed not with perishable things, like silver or gold, from your vain conversation which you had received from the tradition of the fathers, but with precious blood, as of a Lamb unblemished and spotless, Christ.*

Having gathered the exhortation from many sources: first from the angels, who are moved with longing for these things; then from the Scriptural [witness]; then from what is necessary. For since they call God "Father," it is necessary that those who desire adoption should do things worthy of the Father. And fourth, because they have received countless good things through the price paid for them (and this is the blood of Christ, which was given as a ransom for those who had sold themselves to the evil one by sin). After these things, he commands them to possess fear throughout their whole life: not that initial fear—for this carries a subsequent ^C punishment—but the perfect fear. For fear always accompanies the perfect saints, lest anything be lacking to them of those things which it is proper for the perfect to have. Consider, however, how, when it is said by Christ, *The Father judges no one, but has committed judgment to the Son*, Peter now says that the Father judges. To this we say that the Son cannot do anything, unless He sees the Father doing it, since Christ also said this. Furthermore, this shows that it is connate to the holy Trinity, and that the operations of the divine power are not divided among the persons which we perceive in It; but there is in It an all-encompassing identity, and a peaceful and faction-free concord. He stated, therefore, without discrimination that the Father judges, as though it were true and understood that whatever any one of the Three may be said to do divinely, it is communal and is reckoned to all. Besides, since the Lord also frequently calls the apostles "children," and said to the paralytic, *Child, your sins are forgiven ^D you*, and to her who labored with an issue of blood, *Daughter, your faith has saved you*, it is neither obscure nor absurd if he also called Him Father of those born, whom He begot by the communication of holiness. *In fear of your sojourn.* According to this perfect—

perfection of fear, it is also said by the blessed David: «Fear the Lord, all His saints, for there is no want to those who fear Him.» ^A

1:20-25. *Who was foreknown indeed before the foundation of the world, but manifested in the last times for your sake, who through Him believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope might be in God, having purified your souls in the obedience of the truth through the Spirit. Unto unfeigned brotherly love, love one another from a pure heart fervently, having been born again, not of corruptible seed, but of incorruptible, through the word of the living God and abiding for ever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withered, and the flower fell off, but the word of the Lord abides for ever. ^B And this is the word which was preached unto you.*

He joins the resurrection to the death of Christ. For he fears the easy change of new converts to the faith toward unbelief, on account of the opprobrium of the sufferings of Christ. But he says that the mystery concerning Christ is not a recent one—since this also disturbs the foolish—but was from above and before the foundation of the world, and was stored up by God's providence for the time opportune for it. It was manifested indeed even to the prophets who sought concerning these things, as he said a little before, but now more clearly, he says, because that which was foreknown before the foundation of the world, namely to God, has now been manifested, ^C that is, was completed and fulfilled. And for whom it was completed, he adds, that it was for you. For for your sake, he says, He raised Him from the dead. And why for your sake? So that, he says, having purified yourselves in the obedience of the truth through the Spirit, you might have your faith and hope in God. And why having purified? Because being believers in Him who initiated for you the resurrection from the dead unto an incorruptible life, you yourselves are also debtors to walk in newness of life, in accordance with Him who called you, the incorruptible One.

But if both this writer and Paul say that the Father raised the Lord from the dead, be not troubled. ^D For they are currently using introductory instruction when they say these things. For hear Christ Himself saying that He would raise Himself, when He says: «Destroy this temple, and in three days I will raise it up.» But also Luke: «To whom He also presented Himself alive after He had suffered.» And again Christ Himself: «I have power to lay down my soul, and I have power to take it again.» Therefore, by a certain dispensation they sometimes attribute the resurrection of the Son to the Father, that they may signify the one operation of the Father and the Son. The sequence of the text is as follows: «Who was foreknown indeed before the foundation of the world, but manifested in the last times for your sake, who believe in God who raised Him from the dead, and gave Him glory...»

^A : ut cum purifica veritis animas vestras (siquidem ὥστε is taken for "that," through the obedience of the truth, that you might have your faith and hope in God. For [εἶναι] is also accepted to mean "to have," on account of the preceding "that." For if [ὥστε] is left in its own signification as it is placed, the sentence will be barbarous and unintelligible. "To brotherly love." The whole must be said in this way: "That you might have your faith and hope in God, when you have purified your souls through the obedience of the truth," that is, when you have composed yourselves to obedience to the truth through the Spirit. For there is also an obedience in evils and falsehoods, which is not through the Spirit, that is, it is not spiritual. Since, however, the purification for obedience, or rather the preparation, exercise, and care, ^B desires to draw in many other helpers, if it be spiritual and free from envy; and this is the work of brotherly love, to make one’s neighbor a participant in the goods which one has acquired: therefore he subjoins: "To brotherly love without simulation." He subjoins this by ellipsis; for this is familiar to the blessed apostles, as is found also in the blessed James: "Who is wise among you and endowed with knowledge?" And again: "Go to now, you who say, Today and tomorrow," and many other things of this kind. But that those who are spiritual ought in turn to share with one another with all zeal the goods they have acquired, one may learn from what he says in another place: "I consider truly that they are toward the provocation of charity," that is, toward the sharpening and exciting of it. "For all flesh is as grass." When he had said, "Born again not of corruptible seed, but of incorruptible, through the word of God, who lives and remains forever," he adds, throwing down and treating with contempt the easy corruption of human glory, and, so to speak, its non-subsistence, thereby alluring the listeners to cling to those things which are proposed by him, as those having subsistence and perpetuity. But the subsistence of those things which reach corruption is called here grass and the flower of grass. Furthermore, the weakness of the subsistence of grass is brought forward for the greater credibility of the word, to which David also compares our life ^C. But where he proves our glory to be so vile, he repeats again and teaches more clearly what that is which regenerated them through the word of the living and remaining God forever, and says: "And this is the word which was announced to you." That it remains forever, he confirms in a like manner with the Lord. For He himself also says: "Heaven and earth shall pass away, but my words shall not pass away." But one must know that that which is "To brotherly love without simulation," ought to be uttered thus: "With a pure heart love one another fervently, unto brotherly love without simulation." For the outcomes of things are wont to follow those who are engaged in them. Since, therefore, unsimulated brotherly love follows after a fervent mutual love from a pure heart, it is good to understand "With a pure heart" as taking the lead, and "unto brotherly love" as following. It must be noted, however, that he also changes the "unto" ^D into "through," so that it may be: "Through brotherly love."

should not be ignorant of, since it is fitting that it should precede "From a pure heart," and that "to brotherly love" should follow. Note, however, that it [the Apostle] changes the preposition *eis*, that is, "to," into *dia*, that is, "because of," so that the sense is: "Because of brotherly love."

CHAPTER III.

"Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, as newborn babes, desire the sincere milk of the word, that ye may grow thereby: If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded." ^B

Having indicated the superiority of spiritual regeneration over birth according to the flesh, and having set forth the worthlessness of mortal glory—since birth is corruptible and sordid, and glory is in no way different from those things which sprout in the springtime—he shows that the word of the Lord is in no way subject to the same: for every human opinion quickly ceases, but not so the word of God; rather, it has perpetual duration and true promises. For this is what the addition "which by the gospel is preached unto you" implies. ^C When he had set these things forth in the preceding passage, taking from each point what is useful and tends toward necessary use, he accommodates the doctrine to the moral exhortation, and says: "Wherefore laying aside all malice," signifying by these few words so many and such great things. For it is unworthy that those who have been reborn to incorruptible life be caught in the snares of malice, and to prefer that which is not to that which truly is. For malice is not a substance, but turns around the defect of a begotten substance. ^D Great is the difference between an existential life and that which only has adherence to what subsists. "These," he says, "are worthy to be shown to be immune from guile, simulation, envy, and all evil-speaking." Since guile and simulation are far removed from the truth and from the word which has been announced to you—inasmuch as guile yields to the destruction of those who are seduced, and simulation proceeds in the variation and mutation of what is—against which the saving word that instructed you appears to proceed. But what place will envy and evil-speaking have among you, who, bound together by the indissoluble bond of brotherly love, cannot suffer harm from anyone inciting dissension? Furthermore, he who is ignorant of Cain and the tragedy that surrounded him is ignorant that envy and evil-speaking are the causes of dissension and brotherly hatred; for he, because of envy, was torn away from fraternal unity, and he conceived guile, and simulation, and murder. But neither is the envious man free from evil-speaking, if he is qualified...

brethren of Joseph, who confirm the statement, which reported him to their father concerning countless matters. Therefore, he says, purifying yourselves from all these, approach as newborn infants (for the Lord demonstrated that the kingdom of heaven is of such as these); and nourished with guileless speech, grow up to the measure of the age of the fullness of Christ. For having tasted—that is, having progressed by the practice of the holy commandments according to the Gospel—you have recognized by perception the sweetness of the doctrine; for perception is more effective for knowledge than any speech, since that which has come to experience is more delightful than any speech. Having therefore tasted of the Lord’s goodness, show forth yourselves also the good of that goodness to others, and apply yourselves to Him as to a living corner-stone, which by men was indeed reprobated, but with God is precious and elect, which was also announced through the prophets : ^A bound together towards yourselves and united by love, and fitted together into the completion of the spiritual house, having no concern for the contempt of men; for neither did Christ, the corner-stone, have that, who was reprobated by them; and being fitted together, and building yourselves into a spiritual house, and showing forth a holy priesthood, offer spiritual sacrifices, which are more pleasing to God than the irrational victims. For do not think, not having the bond towards one another strengthened by love, that you are offering immaculate sacrifices to God; for He says: “Lifting up holy hands without wrath and disputations.” For how shall he who, through prayer, hastens to unite himself to God, attain this, while he himself, through wrath and evil disputations, separates himself from his brother?

Chapter III

II, 7-12. To you therefore who believe, there is honor. But to those who do not believe, the stone which the builders rejected, this has become the head of the corner, and a stone against which they dash, and a rock ^B against which they stumble: namely, to those who stumble at the word, being disobedient to that to which they were also appointed. But you are a chosen race, a royal priesthood, a holy nation, a people for a possession, that you may declare the virtues of Him who called you out of darkness into His marvelous light; who at one time were not a people, but now are the people of God; who had not obtained mercy, but now have obtained mercy. Beloved, I beseech you as strangers and pilgrims, to abstain from carnal desires, which war against the soul; having your conversation honest among the Gentiles, that in that which they speak against you as evildoers, by the good works ^C observing you, they may glorify God in the day of visitation.

“To you therefore who believe, there is honor.” By God, namely, who said, “I put,” the honor is evidently distributed; but against the unbelievers, God says this even now: “I put for you in Sion a stone of stumbling, which also ^D

^A is a rock of offense, and a stone of stumbling to those who are disobedient,” who stumble at the word, being disobedient to the word, evidently, unto which they were also appointed. The whole, then, will be thus: “Behold, I put in Sion a corner stone, precious, elect. And he who believes in it shall not be put to shame.” Precious to you who believe, but to those who are disobedient a stone of stumbling. Which stone the builders rejected, yet this same became the head of the corner, joining together those who believe in him; but a stone of stumbling to those, who stumble at the word of the Gospel, being, that is to say, disobedient. “Unto which they were also appointed.” This is not said as if they were set apart for this by God. For no cause of perdition is supplied by him who wills all men to be saved, but it followed upon those who made themselves vessels of wrath, and upon their ^B unbelief, and they were appointed to the order for which they had prepared themselves. For if man has been made with free will, and free will cannot be coerced, no one could rightly blame the Word for having adjudged him to such a lot, which by his own deeds he who has done these things has betrothed to himself. The corner stone is called Christ, as joining the two walls that complete the Father’s house—that is, those from the Gentiles and from the Jews—by his own contact, and tightening them into one joint structure, making the useless sacrifices disappear for the former, and for the latter, transferring their demonic superstition to the true worship of God.

“But you are a chosen race”

^C Having blamed the crooked character of the disobedient, and how they themselves were the causes of their own unbelief, he now moves on to the praise of those who have accomplished what is noble, and says that “You are a chosen race, a royal priesthood,” as if he were saying: Those indeed, through hardness and disobedience, stumbled at the corner stone, but they were not built together with it. You, however, not so, but through obedience have been built together into a royal priesthood, as a chosen race, as a holy nation. Yet, lest by excessive praise he should make them lax, and also lest they should seem to possess the holy nation and what follows by hereditary right—and that they were deemed worthy of such honor because ^D they were the race of Abraham and had never stumbled—he adds, checking their pride, and says: Do not think highly of yourselves because of your race. For it was not because of Abraham that you were chosen into a royal priesthood. For those who descended from him had the priesthood distinct from the kingship. You are not, therefore, a nation and a chosen race and set apart into a royal priesthood because of Abraham. For none of these things did Abraham qualify as, but because of Christ, who also was named a priest according to the order of Melchizedek, and a king, meek, just, and saving, and who mounted upon the foal of an ass. From him, therefore, who possessed both, having been reborn through the holy baptism, you are deservedly named a chosen race and a royal priesthood. This

^A mercy you have from him who called you out of darkness into his marvelous light. Therefore, through your works of light, proclaim his virtues to other men. This, he says, you have from his benevolence. For as regards what concerns you, you are a people, who once were not a people, and having obtained mercy, who once had not obtained mercy. Doing so in a less burdensome way, he confirms his word from Hosea: Proclaim, therefore, through good works, his virtues. But how do they proclaim them? The Lord himself teaches, when he says: “Let your light so shine before men, that they may see your good works and glorify your Father who is in heaven.” A people for possession, instead of into property, that is, into an inheritance. For all things are the creation of God. But those alone are possessors who by their own good works have been deemed worthy of this. “That you may proclaim his virtues.” For this reason, he says, you were chosen, so that through obedience, through your good works, you might be proclaimed [heralds] of the virtue of Him who called you. ^B “Dilecti, obsecro.” The sequence is to be taken in this way: “Dilecti, obsecro vos tanquam advenas et peregrinos mundi hujus, ut abstineatis a carnalibus concupiscentiis, quae militant adversus animam vestram.” It is the custom for teachers, after the doctrinal discourse, to bring in that which pertains to morals; which this blessed one also does now, calling them *dilectos*, that is, beloved or rather desirable and friends, and not *dilectos*, that is, as it were, beloved; for they are desirable for all things: for those who are desirable for one thing are called *dilecti*, but not *agapētoi*. He says that carnal desires ^C strive against the soul, since, according to the blessed Paul also, the flesh lusts against the spirit. For the desires of the flesh, being concerned with the enjoyment of sensible things, confound the reason and make the soul servile. “Obsecro autem,” he says, “et hoc, ut conversationem vestram habeatis honestam inter gentes.” The expression *habere* is used for *habentes*. He introduces the heathens as our detractors. And if anyone wishes to learn this, he may accurately know it from the things written by Irenæus, bishop of Lugdunum in Gaul, concerning the holy martyrs Sanctus and Blandina. But that they may be briefly set forth, they are these: When the Greeks had apprehended the servants of these Christians who were instructed in the divine mysteries, and then used violence, so that they might learn some secret thing from them concerning the Christians: since these servants had nothing ^D by way of delight or favor for those applying force, except what they had heard from their masters, that the divine communion is the blood and body of Christ, thinking themselves that it was truly blood and flesh, they answered this to the inquirers. But they, taking this as if it were actually done by the Christians, spread it abroad to the other Greeks. And they forced the martyrs Sanctus and Blandina to confess it through tortures. To whom Blandina outspokenly and boldly replied: "How," said she, "could they endure these things, who for the sake of exercise do not even enjoy the permissible meats?" He calls the "day of visitation" the examination according to the world. For by their being examined as to our life...

revealed by the Christians, and manifested this to other Greeks as well; and the martyrs forced Sanctus and Blandina by torments to confess this. To whom Blandina spoke freely and wittily, saying: "How would those bear these things who, on account of their divine study and meditation, do not even eat permitted flesh?" Furthermore, he calls the day of visitation the inquisition of worldly men. For when there is an inquiry by them regarding our life, where matters are found to be in a contrary state to their suspicion, not only are they put to shame, but they themselves are corrected, and God is glorified.

CHAPTER IV

^B13-17. Be subject therefore to every human creature for the Lord’s sake: whether to the king as preeminent, or to governors, as to those who are sent by him for the punishment of those who do evil, but for the praise of those who do right. For so is the will of God, that by doing good you may silence the ignorance of foolish men. As free, and not as having liberty as a cloak for malice, but as servants of God. Honor all men. Love the brotherhood. Fear God. Honor the king.

^CBy "human creature" he speaks of the authorities who are appointed by kings, or even the kings themselves, in that they too have been fashioned—that is, established—by men. For Scripture knows how to call the establishment a "creation," as in the passage: "That he might create the two into one new man." For instead of "he shall place," that is, "he shall appoint," he says: "Be subject to worldly authorities, but be subject for the Lord's sake." But this, "for the Lord’s sake," means as the Lord commanded. And what did the Lord command? "Render to Caesar the things that are Caesar's, and to God the things that are God's." Therefore, whatever they command outside of God, contrary to the ordinance of God, is not to be obeyed. This the Lord and his disciple wholly command, so that the Greeks might not be able to say that Christianity brings about a subversion of life, and is a cause of disorder and confusion. But he adds, "for the Lord’s sake," also on account of the faithful. For it was likely that some of them would say: "Since you deem us worthy of the kingdom of heaven and confer great dignity upon us through this, why do you debase us again by subjecting us to worldly rulers?" If anyone, therefore, should say this, let him know, he says, that the discourse of this command is not mine, but the Lord’s. And Peter also indicates to whom and to what kind of rulers one ought to be subject—namely, to those who uphold what is just. ^DHe also adds the reason, that it is both the will of God and a mark of our own goodness to be in subjection to the authorities, and what is more, it puts the unbelievers to shame. For since they slander us as arrogant and headstrong and insubordinate, seeing us both humble and obedient in

^A matters where we ought to be, their mouths are the more stopped and put to shame.

As free.

John Chrysostom explained the expression,

As free,

But one may also speak of this matter according to another consideration. A man is free according to the Lord who does not yield to any absurd thing. Since, therefore, to pass one's life in hypocrisy is not the state of the free, but of one who is subject to passions—whether [compelled by] flattery or some other shameful pleasure—on account of which a person might pretend to be that which he is not, and to which he has endured to be a slave (and this is foreign and alien to the servants of God), he now commands that submission to the princes be shown with sincere and guileless manners, and not that we, being hostile toward them, perform our ^C submission as if it were forced. And since such malice lies in us, let us not—in what is surely sincere and simple—make a pretext and a veil of [insincere] behavior by showing an apparent submission, but not performing it from the heart.

Fear God.

II, 18-25. Servants, be subject with all fear to your masters, not only to the good and gentle, but also to the froward. For this is grace, if anyone because of conscience toward God suffers grief, enduring things unjustly. For what glory is it if, when you are buffeted for your faults, you take it patiently? But if when you do well and yet are treated with evil you endure it, this is acceptable with God. For to this you were called: because Christ also suffered for you, leaving you an example, that you should follow in his steps: who did no sin, neither was guile found in his mouth: who, when he was reviled, reviled not again: when he suffered, he threatened not; but delivered his judgment to him that judgeth righteously. Who our sins

himself bore in his body upon the tree, that we, being dead to sins, might live unto righteousness: by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

^A “Servants, be subject.” We must supply the word “be,” so that it reads: “Servants, be subject.” The same is the case with the passage, “Wives [be in subjection],” and “With all fear.” Since “fear” is used in many senses—for there is fear with knowledge, which he here calls “conscience,” and which is also styled “reverence,” a sense of awe; there is also the “pathetic” or “affective” fear, that is, the one which arises in some by experience of punishment, a fear which even wild beasts feel; again, there is mentioned the “initial” fear, which follows those coming to the Lord, because they are conscious to themselves of many things that provoke punishment, just as the harlot in the Gospel, being afraid, approached Christ; and furthermore, the “perfect” fear is spoken of, which is ever present with all the saints, who fear lest they should ^B lack any of those things that it behooves those who have been taken up into perfect love to possess—since, therefore, fear is spoken of in so many ways, would it not be right for servants to be exhibited toward their own masters in all these ways? The one who now exhorts servants to be subject to their masters “with all fear” would by no means forbid this. For both the initial and the perfect fear would dispose them well if present: the one, indeed, so that they might be wary, lest anything irreparable should happen to them on account of faults; the other, that they might not even think of anything which, if carried out, would be ungrateful to their master.

Now, therefore, he speaks of the fear that is “on account of conscience,” that is, ^C that which occurs with the conscience of right reason; namely, when wicked masters afflict their servants, though they have deserved nothing. Judging this fear worthy of praise, he bids that it be endured with patience. For those who, because of their sins—whether those they have committed or those they have guarded against not doing—have fear, and who endure if they happen to suffer anything on account of them, even these are good servants and are inclined toward correction, but they are not yet endowed with such wisdom of mind as they would be if they endured affliction with a grateful spirit even when they were conscious of no evil in themselves. This is something great, this is something accomplished by few, this is something that obtains approval with God, as it competes with the ^D sufferings of Christ; since he himself also, he says, did not suffer for his own sins. For “he did no sin, but suffered for us and for our transgressions.” “For the transgressions of my people,” or rather “because of the transgressions of the people, he was led to death,” says the prophet.

He sets forth this fear, then, as commendable. But he also wishes servants to be held by the other fears. And this is evident from what he says: “With all fear.” Most correctly and sagely, however, he has placed the fear “on account of conscience” before the other fears, and has demonstrated by a most truthful statement that this alone is worthy of praise, since those [others] have the cause of the masters’

^A anger against them, but this one has nothing of the sort at all. “But he was entrusting,” he says, “to him who judges justly,” to God, who will render to each according to his works. For this is what is just. But perhaps someone will say: How does Peter now say that the Lord, when reviled, did not revile in return, and when suffering, did not threaten? And yet we see him calling the Jews “mute dogs” and the Pharisees “blind,” and threatening Judas, through which he says: “It would have been better for that man if he had not been born,” and “It will be more tolerable for Sodom than for that city,” “Where their worm does not die,” and myriad other things. We will say, therefore, that he is not saying that the Lord did not speak curses or did not threaten, but that when he was reviled, he did not revile in return, and when he was suffering, he did not threaten. But if he did speak any curse, he was not ^B setting himself in opposition to those reviling him, but was rebuking and reproving those who would not turn. But when he was insulted and heard, “You have a demon,” and “By the ruler of the demons he casts out the demons,” and “Behold a gluttonous man and a drunkard,” consider: did he revile them in return by saying something blasphemous against them? By no means. But to some he said, “If I cast out demons by Beelzebul, by whom do your sons cast them out?” To the “gluttonous man and drunkard,” he held up the parable of the children in the marketplace towards their playmates who were indignant—at those who did not dance when they piped, and did not mourn when they wailed. But when he was being crucified and was undergoing suffering, he prayed rather, and did not threaten. To Judas, before he betrayed him and before he [the Lord] suffered anything evil, he did threaten, restraining him from his evil intent. Similarly, to those who would not receive the disciples, he showed that they would suffer something worse than the Sodomites; ^C partly indeed exhorting them to hospitality, and partly also, through fear, opening up for the Gospel a place for preaching. Thus it was not while he was being treated badly that he threatened these things; and Peter’s word regarding the Lord’s clemency is most truthful, stating that he did not return reproach to anyone while they were attempting to reproach him, “so that, having died to sins, we might live to righteousness”—by his stripe. “For having been scourged by Pilate, he also bore stripes upon his body.”

III, 1-7. Similarly, wives, be submissive to your own husbands, so that even if some do not obey the word, they will be won over without a word through the conduct of the wives, having observed your chaste conduct in fear. Let your adornment not be the external one of braiding hair, and of putting on gold, or of wearing clothes; but the hidden ^D person of the heart in the imperishable [quality] of a gentle and quiet spirit, which is precious in the sight of God. For in this way once also the holy women who hoped in God adorned themselves.

^A being subject to their own husbands. As Sarah obeyed Abraham, calling him lord. Whose children you have become, doing good, and not fearing any terror. Husbands, similarly, living with them according to knowledge, as with a weaker vessel, bestowing honor upon the female [vessel], as also [as] fellow heirs of the grace of life, so that your prayers may not be cut off.

Through all these things, bringing the moral discourse to a conclusion, through kings, through rulers, through masters, through servants—and having legislated for those who are subject that they should be subject to kings and rulers where it is necessary and in which matters it is necessary, and having shown through this that the rulers themselves, having the laws as a kind of spark of justice, will not be condemned for those things which they perform in accordance with them; ^B but those things which they do contrary to these, lawlessly and indiscriminately and tyrannically, in these they shall also perish—for the law was given for the benefit of the nations, as also Paul cries out. But the rulers, likewise, were given for [the sake of] the laws, for [the sake of] benefit, and not as some wrongly wish, [thinking] that the power of those on earth is from the devil, agreeing with the devil in this, who said to the Lord: "All these things have been delivered unto me, and to whomsoever I will I give them." For kings are not established by his command, ^C who are given for the correction of evils, since the devil hastens that nothing of the sort be administered among men. For powers and rulers have been given by God, some for the preservation of justice and the correction and benefit of those who are subject, others, because of fear, for vengeance and the rebuke of those who sin, and others also so that those who have acted insolently might pay the penalty worthy [of their deeds]. Having shown this, and that being subject to these is a good thing, and being disobedient is evil—and having likewise legislated for servants to obey their masters according to the flesh, and [showing] that those who suffer and endure [affliction] without cause from evil masters, these mostly carry away the commendation, and through these, in a certain way, having brought even the masters to self-control through the reproach of evil masters—he passes on ^D thence also to [the matter of] women, and he says that women should be eager for these two things: to be subject to their own husbands, and to show themselves to be strangers to all outward adorning and decoration, imitating the holy women. For these, he says, knew only this adorning: that which is responsive to their own husbands. And what is the gain from these things? The good zeal from those outside the faith, which is born even from our subjection toward rulers, and the thanksgiving toward God [offered] by them on our behalf. Which is also a great boast of Christians, [whereby] the name of God is not blasphemed because of us, but is blessed. Having spoken indefinitely of the holy women, he adds also definitively Sarah, and acting in a more inviting way, he calls them daughters of this Sarah, whether according to faith or also according to lineage. For it is necessary for daughters to imitate their own mothers.

^A With proper and—as behooves Christians—decent adornment, he also urges them to be merciful, fearing nothing from the calculation of their husbands regarding this. For "not fearing with any alarm" implies this. It is likely that husbands sometimes demanded an accounting of expenses. By thus elevating the discourse, and having exhorted the female sex out of their parsimony and pusillanimity to be more liberal in things pertaining to the household, he also restrains the austerity of husbands toward their own wives, and says: "You husbands, dwell with them according to knowledge," that is, gaining an understanding of the lightness of the female sex, and of their tendency to slide into pusillanimity in all matters, be long-suffering toward them, not bitterly demanding an accounting of what has been entrusted to their stewardship within the house. And as we have said, he urges husbands not to be exact inquisitors, so that the wives may persevere more liberally in giving to the poor. However, it seems to me that he is introducing something more profound by this, and hinting at the matter of the conjugal act more gracefully and chastely than Paul. For Paul cries out openly: "Do not defraud one another, unless perhaps by agreement," etc. But this one, more modestly, as we said, by speaking of "knowledge," and through this hinting at the actual thing, urges that—since the female sex is more prone to this—they should not, through objurgation and with harshness, ^B depart from them, but first, as they are weaker, treat them with consideration, and then persuade them to accept such abstinence with a certain forbearance. For this is what he wishes to signify (I speak of forbearance) by saying "giving honor," for if one does not have respect for something, honor does not follow, nor does forbearance. Therefore, one must treat them in such customary dealings either as weaker vessels or as co-heirs of the grace of life. And that we have not understood this amiss is manifested by what follows, when he says: "so that your prayers may not be hindered." For what hindrance to prayer does a husband's austerity toward his wife bring? But rather, negligence of this brings great [distraction to] attention and study at the time of prayer. Thus, this is how it seems to me that it should be said about this. But if it should be judged better by someone else, I certainly do not envy them.

"Without a word." ^C Either by the cessation of all speech and all reply, or because demonstration through works is more effective than the anxious diligence found in words; for a mute work is superior to a speech destitute of works. "But the hidden man of the heart." For "all the glory of the king's daughter is from within." For this author too, according to the blessed David and Paul, knows that there is another, interior man, distinct from the exterior. "Adorned themselves." Do you see that here he calls subjection an adornment?

III, 8-16. Finally, all of you, be of one mind, compassionate, brotherly, merciful, friendly, not rendering evil for evil or insult for insult, but on the contrary blessing, knowing that you were called to this, that you might inherit a blessing. For he who wants to love life, c…

and see good days, let him restrain his tongue from evil, and his lips from speaking guile; let him turn away from evil, and do good; let him seek peace, and pursue it. For the eyes of the Lord are upon the righteous, and his ears are open to their prayer, but the face of the Lord is against those who do evil. And who is he that will harm you, if you become imitators of what is good? But even if you should suffer for righteousness' sake, you are blessed. Do not fear their fear, nor be troubled, but sanctify the Lord God in your hearts. And be ready always to give an answer to everyone who asks you concerning the hope that is in you, with gentleness and fear, having a good conscience, so that in that for which they speak against you as evildoers, those who defame your good conduct in Christ maybe put to shame. ^A

Having finished with the exhortations directed specifically to men and to women, he henceforth makes the exhortation common to all: men, women, the elderly, those past their prime, the young, kings, rulers, subjects, those who are governed, citizens, foreigners, the rich, the poor. Therefore he adds: "Finally." That is, what is the need to speak in detail? I say it simply to all. For this is the final goal. And the scope of salvation, which is proposed to all, looks toward this, and this is the law established for all, love, from which every virtue springs: humility, compassion, mercy, and the other virtues likewise, which he has enumerated. Of these, unanimity is a consensus regarding something, with a ready mind, without distinction; compassion is pity for those who are suffering, as if for oneself; brotherhood is the affection owed to neighbors as if to brothers. Furthermore, mercy is a movement proceeding from the soul to do good to those of the same condition. Affability, or benevolence, is kindness and charm toward all, which also happens toward those of like character and toward friends. Humility, or modesty of mind, is to bear with one who is insulting, to acknowledge a sin, and to sustain accusations, which could also be a matter of ^B benignity of mind. Strife, however, is a contention arising from an evil habit, which consists in the disparagement of others. Being adorned, he says, with these previously mentioned virtues, you shall not easily be caught by wickedness; furthermore, he says, be also imitators [of the good], directed by a divine manner of living. For he who is blessed by all, must surely also be an imitator. And he brings in David as a witness to these things, saying: "Who is it that desires to see life?" Life, I mean, not that which even the irrational animals live, but that which a person who lives according to God lives, and days not evil, but good. For the days of this age, according to the patriarch Jacob, are few and evil. And when he concluded the prophetic oracle, ^C since in it is placed, "The eyes of the Lord are upon the righteous," and "his face is against those who do evil," he adds to these: If you live thus, you will have God benevolent and ready to hear. This having come to pass, who of those who have become injurious toward you could be brought against you? For all things are in his hand. For death and life are in the hand ^D

^A of the Lord. Nevertheless, since the tribulations brought about on account of the faith seemed to some to be evils, the blessed Peter, correcting these, says: Do not reckon these to be evils, but rather worthy of beatification. For the fear impending from men is to be accounted as nothing, but lasts for a very short time, inasmuch as it is brought about by those who themselves pass away most swiftly. For if the eyes of the Lord are upon the righteous, and his ears are open to their prayer, while his countenance is upon those who do evil, threatening destruction to the wicked, surely if these were evils, the dispenser of good things would by no means afflict you, who are beloved by him, with evils; for he sends evils upon the wicked. Thus, afflictions brought on for the sake of piety are not evils. Moreover, he commands us to sanctify the Lord in your hearts with Isaiah ^B; that is, do not boast in those things which are apparent, but in the secret treasury of your heart, by working the sanctification of the Lord, which consists in separating oneself from the pollutions or depraved customs of the nations, thus sanctify him. And you sanctify him when other men glorify him on account of your good conversation, as even the God-man himself commands through the saying: "Let your light so shine before men." The word "ready" is understood as being connected to the preceding, "Be all like-minded." For this, "Be," is given as common to this, so that it may be, "Be always ready." He wishes to instruct the faithful man to be always regarding the word of faith, so that at any time that an account is demanded of us concerning it, we may respond easily. And we are to do this while answering with gentleness, as if God himself were present; and no ^C faithful servant would act arrogantly in the presence of his own master. He also adds the gain which follows this, namely, the favorable regard and kindness of the unbelievers toward us.

It must be noted that these things are not contrary to what has been said by the Lord, when he commands that we should not be anxious about what we shall answer when we are brought before rulers and authorities. For Peter here commands that we be prepared for this. For the Lord's words were spoken concerning martyrdom, regarding which he says that power and speech shall be given, greater than human wisdom, and which makes one unconcerned about the fears that surround them. But the statement of Peter is spoken concerning teaching. For to appear to know something without understanding and examination brings blame. For the knowledge of the unwise is as talk without ^D investigation. Furthermore, since they accused us of many lawless things, and also showed our hope to be empty, he says to bring calculated responses concerning these, while also having a proven life, which he rightly calls conscience. "Knowing that to this you were called." And the sequence is not with the aforementioned preparation. But the end, or the most binding part, is: "Be all like-minded," and so forth, "knowing that to this you were called, that you may bless," that is, to speak well of all. "For bless," says Paul, "those who persecute you." By doing this, you shall inherit the name that is heard from all, "those who bless." For it is not just to [the person]

one who adheres to eternal life to bring insult upon anyone with his tongue. Therefore, David also advises to keep the tongue pure from reproach, [for the one] who wishes to be well-disposed toward true life, and so on. For being thus prepared, you shall have the Almighty and All-Seeing [God] listening to you and looking upon you with kindness, but not with anger, as He does toward evildoers. And if this be so, who is able to harm you? But if even affliction be brought upon you who are workers and imitators of what is good, do not be fainthearted; rather, rejoice—first, because these are not evils; and second, because you are blessed on account of them, and not miserable. Therefore, sanctifying God in your hearts, do not fear human fear, nor be troubled. And be always ready for a defense to everyone who asks you for an account of the hope that is in you. But render it together with the demonstration of a good deed. For doing this with meekness and gentleness, you shall then be confirmed in having a good conscience yourselves, and you shall put to shame those who have wrong suspicions about you. "Having a good conscience." That is, being well-conscious of yourselves, and not evilly, as those who slander you wish. "Those who revile." Instead of "those who busy themselves with words, who examine bitterly."

^C For it is better, if the will of God should so will, that those who do good should suffer, than those who do evil, because Christ also once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive in the spirit.

This rationale is not [directed] toward what was immediately said, but toward what was said a little earlier: "If even you were to suffer for righteousness' sake, you are blessed," because it is better to suffer while doing good than while doing evil. Or, if someone wishes to apply the rationale to what immediately precedes, the "doing good" should not be taken as doing good to another, but absolutely, that is, doing good [works]. Likewise also [with] "doing evil." He adds, moreover, "If the will of God should so will," showing that nothing happens to us without the nod of God, but [it happens] either for the alleviation of sins, or for our proclamation and glory, or even for the salvation of others. And this happens in two ways. For either a just person is afflicted for the correction of other sinners, as it is said, "If the just one is saved with difficulty, where will the sinner appear?" And this also reveals a twofold benefit: to the just person who is afflicted, an increase in righteousness through patience; and to the sinner who looks on, conversion, as we have said. ^D Therefore, either for these reasons the just person suffers, or for others

^A for the sake of the salvation of others, just as Christ did. And for this reason Peter now also adds the example of Christ, because Christ did not suffer what He suffered for His own sins, but for ours. Therefore he also adds: "Just for the unjust." For He Himself, as he showed previously through the prophet, had not committed sin. Now, showing the efficacy and power of the One who suffered, he adds: "Once." So great, he says, was the power of the One who suffered for mankind, that although many of their sins had been committed, the single passion of the Lord was sufficient to blunt the entire force of our sins. Since, therefore, He suffered for our introduction to God and His Father, he showed that not all who suffer necessarily suffer because of sins. And ^B because Christ is twofold—God and man—He also bestowed a twofold grace upon us by suffering. For by dying as man, He delivered us from death and corruption, renewing the resurrection for us, and giving through Himself an example, so that those dying henceforth might not undergo death without hope of resurrection. But having been made alive—that is, having risen from the dead by the power of His divinity (for He rose from the dead not as man, but as God)—He made alive together with Himself those who were in Hades, by raising them up along with Him. For many bodies of the saints who had fallen asleep were raised, according to the divine evangelist, and were seen by many. But having proceeded thus far in the discourse and shown these things, he subsequently proposes how, by dying, He benefited those who had fallen asleep beforehand. At the same time, since there was much questioning as to whether the Lord's incarnation occurred for the salvation of all men, what kind of salvation those who died before obtained, he resolves both in one ^C and says that the death of the Lord accomplished both of these things: namely, the hope of the operation through the fact that He Himself rose, and again, the salvation of those who fell asleep before. For those who had adorned their own life with good works during the time they lived, just as if Christ had arrived then, they would in no way have been deprived of the life-giving preaching, so they too at that time, through the Lord's descent into Hades, obtained salvation, as also seems to be the view of the divine Gregory. For he says: "Does Christ, having appeared, save all simply? Namely, in Hades? Or those there who believed?" For by the words "those who believed," he signifies those who had so prepared themselves that, if He had arrived then, they would have believed. And I do not think this is to be rejected. For salvation is not to be held as an inheritance, since even though it comes to all the living, it does not save all, but only those who have believed. For there was also need of the work of the free will of each individual, so that since they were rational, they might not be insensate to the magnificence of the One who offered such a gift, but might show themselves worthy of the goodness of the One who gave it. He placed the words "had been disobedient," however, ^D resolving a certain objection. For it was likely that someone would say: "And of whom else was there preaching before Christ? Then, if they were disobedient, were they condemned?" Or rather, have they become worthy of condemnation

by their own rational powers implanted in us—which, as Paul also showed, ^A when given to them to distinguish between good and evil, yet failing to do good, rendered such persons worthy of condemnation—but he does not do this (for this is a matter for a higher and more philosophical reasoning, or one beyond the Jewish mind); rather, he confirms the disobedience from Scripture, and not from the times of the prophets, but from almost the very beginning of the world. For while there were countless human beings at that time, only eight people, believing in what was being preached through the construction of the ark, were saved. And since salvation was in water, he immediately connects this to holy baptism and says that that water prefigured our baptism, ^B because it also suffocates and drowns the unbelieving demons, and saves those who faithfully approach the ark of the Church. At the same time he says: As water washes away filth, so does baptism. But it does not produce a putting away of the filth of the flesh, but symbolically represents the washing away of the soul’s stain. It is also, as it were, a deposit and pledge of a good conscience toward God. For those who are conscious of good in themselves, that is, those who embrace a blameless life and seek it out completely and, so to speak, interrogate it (for this follows those who are seeking anything, namely, to question), they also run to holy baptism. ^C And who, he says, grants this, that divine baptism should be sought and interrogated? It is the resurrection of Christ. For indeed, before his resurrection and passion it is declared: "Unless one is born of water and the Spirit" (John III, 5). But after the resurrection: "Baptizing all the nations that come forward in the name of the Father, and of the Son, and of the Holy Spirit" (Matt. XXVIII, 19, 20). And after he has concluded the discourse on the dispensation—I mean the descent of the Lord into Hades, and for what reason he went there, namely, for the salvation of those also who were in Hades—he takes again another occasion ^D from the Lord’s death for an exhortation to virtue, and says: "If Christ has died for us in the flesh (for he could not die in his immortal and divine nature), then you in turn, rendering back to him by dying to sin for his sake, shall no longer be captured by human desires, but shall live the remaining time in the flesh according to the will of God alone." "Put to death in the flesh," that is, by the nature of the flesh, which is to say, the human nature, but rising by the power of the divinity. For God is spirit (John IV, 24), even as the very source of theology and wisdom has instructed us.

III, 19-22

to the spirits in prison, who were sometimes disobedient when the long-suffering of God was waiting in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved by ^A water. The antitype whereof, baptism, now also saves us, not by the putting away of the filth of the flesh, but by the demand of a good conscience towards God, by the resurrection of Jesus Christ, who is at the right hand of God, having gone into heaven, the angels and powers and virtues being made subject unto him. ^B

"In which also." This is taken causally for "on account of which." For since he had said that He died for us who were unjust, and had from this shown that He underwent death for the salvation of all men, he now says that it was for this reason also that He preached to those held in hell. "The antitype," etc. (The context of the Greek words here is obscure, and therefore it is rendered in Latin by more words; however, by rendering the Greek phrases word for word, it was ordered thus:) that the antitype, baptism, now also saves you, which is not the rejection of the filth of the flesh, but the conscience of a good [disposition] which is toward God, or according to God. Furthermore, "demand" is, that is to say, an earnest, a pledge, a demonstration. "The angels being made subject unto him," namely, to the One united to man.

CHAPTER V

On the rejection of wicked actions, and the repetition of fruits in the spirit according to the diversity of gifts.

IV, 1 [and] 5. Since therefore Christ suffered for you in the flesh, and you are armed with the same thought: that he who has suffered in the flesh has ceased from sin: that now he should live what remains of his time in the flesh, no longer to the desires of men, but to the will of God. For ^C it is enough for us that in the time past of our life we did the will of the Gentiles, when we walked in lasciviousness, desires, wine-bibbing, feastings, compotations, and illicit idol-worships. Wherefore it seems strange to those who slander, that you do not run with them into the same flood of riot, who shall render an account to Him who is ready to judge the living and the dead.

The order is such: Since therefore Christ has died in the flesh, you also should be ordered according to the same thought: for you also are dead, namely to the world: furthermore, he who is dead has ceased from sin, etc. "For it is enough for us." Or, we have lived abundantly in our past life doing the will of the Gentiles: that is, we lived as Gentiles, walking after the manner of the Gentiles. For that reason the Gentiles now marvel at these things. "The same thought." This is, according to the same intention and the same purpose. For by the lack of a preposition, that is, "according to," it is said. "He who has suffered in the flesh:" that is, He has died, saying things similar to Paul: "If we are dead with Christ, we shall also live with Him. And we shall indeed be dead to sin, but we shall live to God ^D [Rom. vi, 8-10]." "For it is enough for us." As if he were saying: What then? Is it not enough for you that for such a long time of life you indulged in pleasures together? Or did you not live lasciviously in like manner as the Gentiles? And what were the lasciviousnesses and obscenities— [in] wine-bibbings, in the unrestrained impulses toward wine. "At which they marvel." "At which they marvel" is...

d autem? annon abunde vobis est quod tanto vitæ tempore simul indulseritis voluptatibus? annon similiter ut et gentes lascive vixistis? et quæ fuerint lasciviæ ac obscoenitates, in ^A fits of drunkenness, and unbridled impulses towards wine.

“Wherein they think it strange.”

“For for this cause was the gospel preached also to them that are dead, that they might be judged indeed according to men in the flesh, but live according to God in the spirit.”

The sequence is as follows: These men who blaspheme you shall render an account to Him who judges all, the living and the dead. For the dead are also judged. And this is evident from the Lord’s presence in Hades. For having come there also, clearly by His death on the cross, He preached just as He did to those living on earth. But He preached not by word, but by deed. ^C And as, when He came into the world, to those who were ready to recognize Him He came for justification, but to those who wished to remain in ignorance He came for condemnation, so also to those in Hades. To those who had lived according to the flesh in a human manner, He appeared for judgment; but to those who had lived according to the spirit—that is, according to a spiritual and virtuous life—He appeared for glory and salvation. Thus, He may justly be called the Judge of both the living and the dead.

“Alternatively.”

^A former times makes them more cheerful regarding the present and those things which are in hand. These things are thus. But even if someone should say that these things are correct, the statement as a whole has not yet been fully examined. Since it was stated above concerning those who were in Hades, that the Gospel was preached to those spirits who were in prison, it is right to relate the present discourse to this, as it is introduced by way of explanation, and not to consider it as if it were only just stated. Hence we shall say that, because he had just said, "Who is prepared to judge the living and the dead," and an objection could be raised against this by exception: "And where are the living, or where are the dead judged?" he adds weight to the discourse from the things he had said before, namely that it was preached also to the spirits who were in prison. ^B And this preaching became a judgment for them, or rather a condemnation, for those who were conscious of a virtuous life immediately attaching themselves to the kindness of the One who appeared there; but for the wicked, being filled with shame from that very moment, and awaiting their own condemnation. Thus, this confirms that the Lord is the judge of the dead. But as for the living, for when He came into the world according to mortal life, men experienced His presence for judgment, while the good flocked to Him and were instructed, but the wicked rejected and of their own accord turned away from the truth, which itself was their condemnation. Therefore, the Lord also says, "For judgment have I come into this world," that is, for condemnation. Thus, therefore, the Lord is judge of the living and of the dead. ^C And the account will be established upon the whole discourse, not upon a part. Therefore, "that they might be judged in the flesh," is thus: when the Lord went to those in Hades, those who had lived carnally in the world were condemned, but those who lived spiritually, lived, either by reviving with the Lord (for many bodies of the saints who had fallen asleep were raised), or by good hope. And the phrase "be judged and live" is taken by way of a change in tense, using the future for the past, which is common in Holy Scripture. "For the end of all," he says, "is at hand," that is, both of those who have been justified in life, and of those in Hades. For at the second coming, what is reserved for each will be brought to completion. But if someone rejects the preaching of the Lord in Hades, saying that it could profit the dead nothing, ^D because according to the prophet David "no one confesses in Hades," such a one both understands the preaching in Hades crudely, and considers "confession" not to be the praise of God, but a [mere] declaration, being ignorant of that which is said: "The dead will not praise you, O Lord." For that which is said, "In Hades who will confess to you?" is of such a nature. Confession is thanksgiving to God, for the fact that one has been delivered from grievous troubles. Since, therefore, all things that are to be done are accomplished in the present life (for to those who have died, all things are idle); it is with reason, as nothing of these things is being done for the sake of which someone, having been delivered, might confess, that it is said, "In Hades who will confess to you?" since all things which

^A IV, 7-11. "Moreover, the end of all things is at hand. Be therefore sober, and watch unto prayer. But above all things have a constant charity among yourselves: for charity covers a multitude of sins. Use hospitality one to another without murmuring. As every man has received the grace, 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 gives: that God in all things may be glorified through Jesus Christ, to whom is glory and dominion for ever and ever. Amen."

"The end," that is, the completion, the consummation; or he says that the end of all the prophets is at hand. And this in the true sense is Christ, for He Himself is the perfection of all things. And not as the Greeks rave, of whom some say that pleasure is the end, as Epicurus, but others wisdom, or contemplation, or virtue. Since, therefore, the perfection of all, Christ, has come, and you also, he says, being made conformable to this perfection, show yourselves ^B lacking in nothing in all things: in sobriety, in the sobriety of prayers (for prayer belongs to those who are sober, that is, those who are watching, and not to those who are held fast by the stupor arising from the drunkenness of worldly things); in charity towards one another. Paul says that this is the fulfillment of the law; here, however, he says it is able to cover sins. For mercy towards one's neighbor makes God merciful towards us. Which mercy would never proceed to what is right, were it not out of much love without charity. ^C But where he said charity, he adds also those things which accompany charity, namely hospitality, which he commands to be performed without murmuring; for this is of true charity.

For this is of true charity. But also that the gifts with which each flourishes be shared with a brother who does not have. As, for example, he who has the word of teaching (for this is what he wants to signify by "as the oracles of God"), let him bestow it upon him who is in need of this. He who possesses a store of food, let him give to him who has not; not with a small mind, but as the power of that which is given by God permits. These things, he says, I exhort, that in all things, ^D whether in customs or in your works, God may be glorified. Having ordered matters in this way, since he saw that some were being scandalized on account of the afflictions that were being brought upon them, as if there had been placed in the Law a promise of a life alien to every molestation for those serving the Lord—although, when he was laying down the law for servants formerly, he had made a brief exhortation concerning this, but now he has used a more expansive discourse, and he says: "Beloved," immediately by the name signifying that these things befall not those who are hated, but those who are vehemently loved. "Be not surprised," that is, do not wonder; do not consider it something strange for the friends of God. Then, where he also said that afflictions are an "exploration by fire," he showed that these are as

are brought upon them for a trial: but trial renders him who is tried desirable, just as ^A it does gold and silver. And to these things he adds what is more blessed than all, namely, that those who suffer such things are made rivals of their Master, Christ, and are now insulted with Him, so that they may also be glorified with Him in the future age, when He shall have subjected the whole world to Himself. "Charity increased," that is, persevering and enduring and extended for a long time. "As each one hath received the gift." For whatever is situated within us, and of which we are masters to perform, in all these things an accusation of injustice can exist. For not only in the possession of money, but also in the abundance of other natural advantages, is everyone a debtor to give to him who has not: so that he might give to the needy, since he also, when he had not, received from God, that he might give to those in need.

CHAPTER VI

IV, 12-19. Dearly beloved, wonder not at the burning which is to try you, as if some new thing happened to you; but if you partake of the sufferings of Christ, rejoice that when His glory shall be revealed, you may also be glad with exceeding joy. If you be reproached for the name of Christ, you shall be blessed: for that which is the glory and the spirit of God rests upon you. By them, indeed, it is blasphemed, but by you it is glorified. But let none of you suffer as a murderer, or a thief, or a railer, or as a meddler of other men's matters. But if as a Christian, let him not be ashamed: but let him glorify God in this name. For the time is come that judgment should begin at the house of God: and if at the first it begin at us, what shall the end be of them that believe not the gospel of God? And if the just man shall scarcely be saved, where shall the ungodly and the sinner appear? Wherefore, let them that suffer according to the will of God commend their souls in good deeds to the faithful Creator.

"Burning which is to try you:" that is, that you are tested. "In the name of Christ:" for the reason that you are called Christians. "By them, indeed, it is blasphemed:" one must understand "the Spirit," so that the sense may be: The Spirit of God is indeed seen to be blasphemed by the ungodly, but is glorified by you. How? Because while they falsely accuse you, confusion is cast back upon them, but glory comes to you. "A meddler of other men's ^C matters:" he who curiously pries into other men's affairs, that he may have an occasion for slander. But this is the characteristic of a wicked, crafty, and deceitful mind, and one easy and ready for every evil. "For the time is come that judgment should begin at the house of God:" this renders them anxious and fearful, banishing them from slothfulness and a relaxed life; therefore he also adds: "And if it begin first at us who are the house of God, the examination of things done in life, what ought one to consider to be the end of those who have not believed?" By "judgment" we here understand not condemnation, but examination, inquiry, and ^D calculation. And it begins first from

569 of the house of God. For, according to our great Basil, we are naturally more vexed with those who are most familiar to us when they sin against us. But there are no others more familiar to God than the faithful who fill the house of God, that is, the Church. ^A Hence also the Savior said: "He shall say first to those on the right." By "judgment" in this place he means examination—namely, the afflictions which are brought upon the faithful by the impious; the bringing of which the Lord also foretold, saying, "They will deliver you up to councils," and the rest.

Then, as if comforting them, he adds: If, therefore, he does not spare us who are so familiar to him, consider what the end will be for the impious. He supports this from Scripture, which says: "If the righteous one is scarcely saved, where will the impious and the sinner appear?" ^B The meaning of what Scripture wishes to signify by this is: If the righteous attains salvation through toil and struggle (for the kingdom of God is taken by force, and through many afflictions one attains it), what will those who live a relaxed and pleasure-seeking life obtain? It is in the future age that one must hear concerning the impious.

Therefore, he says, if this is so, for this reason we also, suffering according to the will of God, should not grow sluggish, but should commit our souls to a faithful Creator in well-doing. He said "according to the will of God" either to show that our sufferings are not outside the providence of God, but are as it were a test dispensed to us by Him; or that, as those suffering for the will of God, we should also entrust the outcome to Him. ^C For He is faithful, that is, secure and truthful according to His promises, and will not allow us to be tempted beyond what we are able.

How then ought one to commit oneself to God? "In well-doing," he says. And what is that? It is committing oneself to Him in humility, not thinking highly of oneself because of what one suffers, but the more someone seems to suffer, by that much the more not departing from considering oneself useless, and adding that saying, "Righteous art Thou in all that Thou hast done to us." ^D The impious and the sinner differ in this way: the impious is one who is entirely outside of God, while the sinner is one who, although he holds on to God to some degree, is otherwise contemptuous and transgresses His laws. It is possible, however, for the same person to be both impious and a sinner; for he who works iniquity acts impiously in every way, not considering God to be present when he sins.

CAPUT VII.

"Presbyters who are among you I exhort, who am also a fellow-presbyter and a witness of the sufferings of Christ, and also a partaker of the glory that is to be revealed: tend the flock of God that is among you..."

exercising oversight, not by constraint, but willingly, not for filthy lucre, but with a ready mind, nor as lording it over the clergy, but being examples to the flock. And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away. Likewise, ye younger, be subject unto the elders. Yea, all of you gird yourselves with humility, one to another, for God resisteth the proud, but giveth grace to the humble. Humble yourselves therefore under the mighty hand of God. ^B Being about to discourse on humility, which he also anticipated by saying "in well-doing," he calls himself a sympresbyter—that is, together and at the same time a presbyter. By this he designates either his age or the honor of a bishop; for the book of Acts knows that bishops are also called presbyters. Then, wishing to demonstrate his own preeminence, and that he calls himself a sympresbyter for the sake of humility, he adds his own dignity: "A witness of the sufferings of Christ," wishing to signify by these things that if I, who am an interpreter to you of such visions, do not disdain to call myself a sympresbyter, neither should you, who are righteous, be puffed up against those who are inferior to you. Therefore, Christ, the teacher of this humility, pronounces it by saying: "If I then, the Lord and teacher, have washed your feet." He adds, "a partaker of the glory that is to be revealed," in order to demonstrate the excellence of a humble mind, just as Paul also says: "When Christ shall be manifested, then shall we also be manifested." Furthermore, he will not shepherd by constraint, who, proposing himself as an example of good works to those under him, has disciples who spur one another on to emulation of their teacher. Nor "for filthy lucre," which refers to one who does not advance with arrogance and puff himself up over those who are subject to him, but living in humility, has an habitual frugality which requires no expense for precious garments or a sybaritic table, which receive pride with applause and seek their funding from filthy lucre. He calls the sacred assembly the clergy, just as we do even now. By adding "being examples to the flock," he instructs them not to shepherd the flock as if by constraint. Furthermore, when it is said, "And when the chief Shepherd shall be manifested," the conjunction "And" is used causally for "That," as if to say: "That when the chief Shepherd is manifested, ye may receive the crown of glory that fadeth not away," just as in the case of "Look upon thy servants and upon thy works" in the 89th Psalm. For there the "And" is placed in the sense of "Because." "Gird yourselves" means: clothe yourselves around, embrace.

^C 5, 6-9. "That He may exalt you in time, casting all your care upon Him, for He careth for you. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour. Whom resist

steadfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. ^A “In due time” is added. For it directs the gaze toward the exaltation in the world to come, which is the only exaltation that is immutable and eternal; whereas the exaltation here is neither secure nor firm, but rather one that ever has humiliation as its attendant, and is laid low more quickly than it was raised up. Now, that humiliation leads to exaltation, the Lord Himself is a sufficient guarantor. For He says: “Everyone that exalteth himself shall be humbled, and he that humbleth himself shall be exalted.” ^B And: “He who wishes to be first among you, let him be the last of all.” By the words “In due time,” as we have said, He indicated the exaltation that follows after humiliation in the time to come. For the time of immutable things is in the future and incorruptible age. For that which is incorruptible has nothing mortal or perishable about it. Then, removing the fear that proceeds from humiliation (for perhaps He saw that some were afraid, lest by humbling themselves in this present life they might suffer some evil), He says: “Do not fear; having cast all your care upon the Lord, you shall be entrusted to a secure guardian.” “For He cares for you,” that is, the concern for all these things is laid up with Him. “Be sober, be vigilant.” Upon those who are accustomed to sleep in an intellectual sense (which is to gape after vain things) and who thereby weigh down the sober watchfulness of their souls, the evil and most grievous beast of despair is wont to pounce. ^C The disciple of Christ, therefore, fortifies us and exhorts us to be always vigilant and to keep watch against him who sows tares, lest in any way, while we are sleeping—that is, living negligently and slothfully—he may secretly sow evil thoughts and drive us away from the true life. For he does not cease, he says, to go about like a roaring lion, seeking whom he may devour; whom you also must resist with a firm steadfastness of mind. Regarding such relentless treachery and his carefully devised deceit against us, the holy martyr Justin also, in explaining the cause, says that the devil, before the coming of the Lord, did not know so clearly the power of his own punishment, when the divine prophets had foretold this enigmatically, as did Isaiah, who under the person of the Assyrian ^D depicted and revealed with tragic power all the drama concerning the devil. But when the Lord had come, and it was openly declared to the devil and his angels that the eternal fire was laid up and prepared for them, upon hearing this he does not cease to plot against the faithful, wishing to have many as companions in his own apostasy, so that he might not be ashamed by being involved in this alone, solacing himself with this cold and envious consolation. “Knowing that the same afflictions...” As is likely, those to whom Peter writes were pressed by many afflictions on account of Christ. For this reason, he offers consolation for this both above and below. There, indeed, by the fact that those who suffer are rendered fellow-participants in the sufferings of Christ, and heirs of the glory that is to be revealed.

both above and below. There, indeed, by the fact that those who suffer are rendered fellow-participants in the sufferings of Christ, and heirs of the glory that is to be revealed. ^A Since they are not suffering alone, but all the faithful throughout the world are suffering as well, the fellowship of these companions lightens the weight.

CHAPTER VIII

A prayer for the perfection of the believers.

And beginning the Epistle, he said the Father has shown mercy ^B through the Son; and now, in concluding, he teaches us to call upon that same Father through the Son. For this is their objective: to proclaim the mystery, even though they do this with exhortation. "By Silvanus." This Silvanus was very faithful, and struggled eagerly in the work of preaching. Indeed, Paul also remembers him, and adopts him as a helper along with Timothy in his epistles, saying: "Paul, and Silvanus, and Timothy." He calls Rome Babylon because of its prominence, which Babylon also possessed for a long time. He calls Mark a son according to the spirit, but not according to the flesh. He also entrusted him to write the Gospel. Nevertheless, some have dared to assert that this Mark was the son of the divine Peter according to the flesh, using as proof that which was said by Luke in the Acts of the Apostles. For he says that this Peter, after being ^C miraculously led out of the prison in which Herod had confined him by an angel of God, and having been dismissed from the angelic conversation, hastened to the house of the mother of John, who was surnamed Mark—as if he had returned to his own house and his legitimate wife. But when Paul writes for them to salute one another with a holy kiss, this writer says "with a kiss of charity," meaning the same thing as him. For Paul also knew the charity which is in accordance with Christ, which is greater than all virtues, and greater than martyrdom itself suffered for Christ's sake. Therefore, that one calls it a holy kiss, as being set apart in God; this one, likewise, calls it a kiss of charity, the truly loving one that Paul himself praised. For this reason he also adds: ^D "Peace be to you all that are in Christ Jesus." He does not mean the common peace that exists among men, which is sought by people for the sake of the desire for empty glory and the enjoyment of pleasures to which those who are free from war surrender themselves; rather, he prays that they may attain the peace which the Teacher Christ himself...

Christ, proceeding to His passion, deigned to say to them: "My peace I leave with you," ^A and added the difference: "Not as the world gives." For we are not to seek peace on account of emotional attachment, but so that we may be bound together by charity, in order to receive in this way the blows of adversaries. Every- ^B where, however, as if setting a seal, the disciples of the Lord bring forward their prayer at the end, as a genuine sign of their holiness.

Written from the city of Rome. John xiv, 27.

ARGUMENT OF THE SECOND CATHOLIC EPISTLE OF PETER

Peter, the same apostle, writes this Epistle again to those who have already believed. This Epistle is a reminder of the former things. For knowing that the dissolution of his body would soon be at hand, he was eager to remind everyone of the teaching in which they had been instructed. And first, he explains concerning the faith, showing it to have been announced by the prophets, and that the prophecies which speak of the Savior are not human, but were spoken from God. ^B Then he commands them not to pay heed to deceivers, saying that their destruction shall come to pass, just as it happened to the transgressing angels. He foretells in the Epistle that there will be days in which mockers will walk about and will wish to deceive some, saying that the coming of the Savior is spoken of by us in vain, because it is always being said [to be near], and not yet has it come to pass. From these, therefore, he commands them most especially to separate themselves, teaching them not to be negligent regarding the times; for all time is nothing before the Lord, ^C because one day is as a thousand years, and a thousand years as one day. He confirms that the day of the Lord will be soon, and he proves it, and commands all to be prepared for it by good works, and to cherish those things that were written by the apostle Paul, and not to pay heed to those who slander them, because such men also slander all the divine Scriptures. Having therefore suggested and taught everyone to be provident in these matters, he encourages them not to fall away from the purpose of the faith. And thus he concludes the Epistle.