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1 Peter 4:1. So, just as Christ suffered for us in the flesh, arm yourself with the same thought; “With the same thought” instead of: with the same desire, with the same goal. For the preposition κατά is missing, because it is said with omission. Having talked about the economy of salvation, about the descent of the Lord into hell, and about why He went there, namely, to save those kept in hell, the apostle finds in the death of the Lord another reason for exhortation to virtue. If Christ died for us in the flesh (for, without a doubt, not by His immortal and Divine nature), then we, in retribution to Him, must die to sin for Him, no longer indulge in human lusts, but live the rest of the time in the flesh only according to the will of God. For he who suffers in the flesh ceases to sin, 1 Peter 4:2. so that the rest of the time in the flesh we will no longer live according to human lusts, but according to the will of God. “Suffering” instead of “dead.” Peter says like Paul: “if we died with Him, we will also live with Him” (2 Tim. 2:11); and: “Consider yourselves dead to sin, but alive to God” (Rom. 6:11). 1 Peter 4:3. For it is enough that in the past time of your life you acted according to the will of the pagans, indulging in impurities, lusts (sodomy, bestiality, thoughts), drunkenness, excess in food and drink and absurd idolatry; The Apostle seems to be saying this: are you not satisfied, having spent so much time in worldly pleasures? Did you not live in such uncleanness as the pagans? And then he names some types of uncleanness. 1 Peter 4:4. why they are surprised that you do not participate in the same debauchery with them, and they slander you. The pagans will be surprised (ξενίζονται) at you that you do not participate with them in the same wickedness. Therefore, after being surprised at your change and perplexed, they will not only be put to shame, but will also begin to slander; for piety is abominable to a sinner. But they will not go unpunished for such slander, but will give an answer to the Judge of all, who sits immutably and firmly for this purpose. And how the Judge is the judge of the living and the dead, the apostle writes about this further. 1 Peter 4:5. They will give an answer to Him who will soon judge the living and the dead. The connection is this: those who slander you will give an answer to the One who judges all the living and the dead. The dead are also sued. This is clear from the Lord's descent into hell. For, having appeared there after death on the cross, He preached there, as on earth, preaching not in word, but in deed. And just as His presence in the world served as justification for those who readily recognized Him, and as condemnation for those who did not recognize Him, so from those who were kept in hell, He appeared to those who lived according to the flesh to be condemned, and to those who lived according to the Spirit, i.e. led a spiritual and virtuous life - for glory and salvation. Therefore, he is rightly called the Judge of the living and the dead. St. explains differently. Kirill. Here he calls dead those among the pagans who killed themselves by the sins mentioned (in v. 3), for which the apostle prays, that they would turn and give a blameless answer to Him who judges the living and the dead. He also calls the righteous and the sinners alive and dead, to whom God the Word, appearing in the flesh, preached the Kingdom of Heaven. Those sinners who accepted His commandments themselves, as people, judge themselves by the flesh, that is, in real human life they condemn their flesh to fasts, castings to the ground, tears and other suffering in order to live according to God in the spirit, inspired in this case by the saying of the Apostle: “even if our outer man is decaying, yet our inner man is renewed day by day” (2 Cor. 4:16). 1 Peter 4:6. For this is why the gospel was preached to the dead, Some of the ancient fathers explained the words “the gospel was preached to the dead” as a special section, without paying any attention to their connection with the previous speech - to the fact that what is presented as a cause must be attributed to what precedes. For these words should be understood as a reason. But they, as they say, explained them separately, just like this: dead, they said, the Holy Scripture calls people of two kinds: either those who died in sins, who never knew life, or those who were conformed to the death of Christ and died to this world, that is, to worldly lusts, but live for Christ alone, just as Paul says: “And the things I now live in the flesh, I live by faith in the Son of God” (Gal. 2:20), So, they say, those who died in this way for Christ condemn themselves with their flesh in their former careless and absent-minded life, but they live in the spirit, that is, a life following the example of Christ. For condemnation of past behavior makes them more complacent and caring regarding the present. That's how they explain it. Others may approve of such an explanation, but the saying has not yet been completely clarified. Since it is said above about those in hell that “He preached also to the spirits who were in prison” (1 Peter 3:19), then the present saying, expressed as a reason, should be attributed there, and not look at it as a new saying. Therefore, we say: since before this the apostle said: “He who has to judge the living and the dead” (1 Peter 4:5), and to this they could object: where are the living and where the dead are judged, then he confirms this with what was said above, by the fact that He preached to the spirits in prison, and that this sermon was in judgment, that is, in condemnation. Some, those who recognized their life as good, when Goodness appeared there, immediately united with It; and those who are evil were filled with shame from this and accepted condemnation for themselves. This is what it means: Judge of the “dead”. Judge of the “living”: when the Lord came into this corruptible life, people found condemnation for themselves in His coming. Some, the good ones, eagerly accepted His teaching, while others, the evil ones, abandoned the truth and closed their own eyes from it. Why is it said: “for judgment,” that is, for condemnation, “I came into this world” (John 9:39), So Christ is the Judge of the living and the dead! So that they, having been judged according to man in the flesh, would live according to God in the spirit. "Under Judgment of the Flesh". The full thought is this: when the Lord visited those in hell, some who lived in this world according to the flesh were condemned, while others who lived spiritually were either resurrected with the Lord, for “many bodies of the saints who fell asleep arose” (Matthew 27:52), or were revived with good hope. 1 Peter 4:7. However, the end is near. That is, both those who are justified in life and those who are justified in hell. For at the second coming of the Lord, everyone will be given their full due. If someone begins to reject the preaching of the Lord in hell, saying that there is no benefit from it to those who are in hell and have died, according to what was said: “Who will glorify You in the grave?” (Ps. 6:6); then such a person roughly understands the sermon that was in hell, and by confession he means not praise to God, but confession, not understanding the saying: “Neither the dead will praise You, Lord” (Ps. 113:25). Since the performance of all works ends with real life (for everything will die without activity), it is rightly said: “Who will glorify You in the grave?” , because no one will do anything for which to be freed and grateful. “The end” is the same as fulfillment, completion. “The end of everything,” he says, “is near” (1 Peter 4:7), and this “end” in the true sense is Christ. For He is the perfection of everything, and not what the pagans in vain consider to be the end of everything, when some, for example, Epicurus, say that the end of everything is pleasure, others - knowledge or contemplation, others - virtue. Therefore, be wise and watchful in prayer. And since the perfection of all things, Christ, has come, and you are conformed to this perfection, then let there be no lack in anything in you, neither in chastity, nor in sobriety, nor in vigilance in prayer (for prayer is characteristic of those who are awake), nor in love for one another. 1 Peter 4:8. Most of all, have fervent love for one another, because love covers a multitude of sins. The Apostle Paul called love “the fulfillment of the law” (Rom. 13:10), and Peter calls it able to cover sins: this is because mercy towards one’s neighbor makes God merciful to us. 1 Peter 4:9. Be kind to one another without murmuring. Having said about love, he also adds that in close connection with love, “love of strangers”, which he commands to do without grumbling, and commands those who have an abundance of every gift to share with a poor brother, for example, one who has a teacher’s word (for this is indicated “as the words of God” (1 Peter 4:11); let him teach it to someone who needs it; let him who has an abundance of food He gives to those who do not have them, he gives without stinginess, but as much as the power of God’s gift allows, he says, I convince you so that God will be glorified in everyone, whether they be pagans or your loved ones. 1 Peter 4:10. Serve one another, each with the gift that you have received, as good stewards of the manifold grace of God. 1 Peter 4:11. If anyone speaks, speak as the words of God; If anyone serves, serve according to the strength that God gives, so that in everything God may be glorified through Jesus Christ, to whom be glory and dominion forever and ever. Amen. Not making proper use of what belongs to us and of which we are masters is an extremely unjust thing. For not only should he share with the poor who has money, but also the one who has other natural gifts, for the one who did not have them received them from God in order to share with the poor. 1Pet.4:12. Beloved! do not shy away from the fiery temptation sent to you to test it as a strange adventure for you, 1 Peter 4:13. but as you participate in Christ’s sufferings, rejoice, and at the revelation of His glory you will rejoice and triumph. The apostle added this to what was said before. He noticed that some are tempted by the sorrows that befall them, since the law promises peace to those who work for the Lord (Rom. 2:10); and although above, when he gave rules to the servants, he briefly consoled in a similar way, but now he gives space for speech and says: “beloved!” This very name immediately shows that sorrows happen to them not because God hates them, but because He loves them very much. “Do not be alienated” is the same as “do not be surprised” (ξενίζεσθε). Then, he called sorrows “fiery temptation” (burning), and thereby showed that they were sent down on them for testing. And testing makes the tested object very valuable, like gold and silver. To this he added something most blessed of all, namely, that those who endure this are like their Teacher Christ, and now endure dishonor with Him, in order to be glorified with Him in the next century. This is the end of all aspirations. 1 Peter 4:14. If they slander you because of the name of Christ, then you are blessed, for the Spirit of glory, the Spirit of God, rests on you. By these He is blasphemed, but by you He is glorified. 1 Peter 4:15. If only none of you suffered as a murderer, or a thief, or a villain, He is blasphemed by the wicked, but glorified by you. Why? Because when their accusation against you turns out to be false, shame will befall them, but glory will befall you. or as an encroacher on someone else's property; 1 Peter 4:16. and if you are a Christian, then do not be ashamed, but glorify God for such a fate. “Encroaching on someone else’s property” is one who is overly curious about other people’s affairs in order to have a reason for slander. But such an activity is characteristic of an unclean soul, villainous and ready for all evil. 1 Peter 4:17. For it is time for judgment to begin at the house of God; if it begins with us first, what will be the end of those who do not obey the Gospel of God? “Judgment” here the apostle does not call condemnation, but investigation, examination. Instills fear in them in order to turn them away from an absent-minded life. Why does he add: if your life is examined first, then what end will be disobedient? Judgment begins first with the house of God. For, according to Basil the Great, we are naturally indignant at our household when they do something wrong to us. And those who are His own to God are none other than the faithful who fill His house, that is, the Church. Therefore, the Savior said: “First he will tell those on His right side” (Matthew 25:34). Judgment or consideration here refers to the sorrows inflicted on the faithful by the wicked, the onset of which the Lord foretold, saying: “They will hand you over to judgment courts,” etc. (Matthew 10:17). Then, as if to console them, he says: if he does not spare you, who are so close to Him; then imagine what an unholy end will be? and confirms this with a passage from Scripture: “If the righteous are barely saved, then where will the wicked and sinful appear?” (cf. Proverbs 11:31). The meaning of the speech is this: if a righteous person receives salvation with difficulty and tension: “for the kingdom of heaven is taken by force” (Matthew 11:12), and if someone receives it, then with “many sorrows” (Acts 14:22). What share will those who spend their lives in bliss and pleasures, we must mean, the wicked, receive in the next century? Therefore, we, who suffer according to the will of God, should not lose heart, but must surrender our souls to Him, as a faithful Creator, doing good. 1 Peter 4:18. And if the righteous are barely saved, then where will the wicked and sinful appear? 1 Peter 4:19. So, let those who suffer according to the will of God surrender their souls to Him, as a faithful Creator, doing good. With the word “the will of God,” the apostle shows either that our suffering does not happen without the providence of God, but is sent from Him as a test, or that, suffering for His will, we must provide Him with the end of suffering. For He is faithful and faithful in His promises, and “will not allow us to be tempted beyond our ability” (1 Cor. 10:13). How should one surrender oneself to God? “Doing good,” he says. What does this mean? This means relying on God with humility, not attaching much value to one’s suffering, but the more one suffers, the more one should consider oneself indecent, saying to the Lord: “You are righteous in everything that you have done to us” (Dan. 3:27). “Wicked” and “sinful” differ from each other in that the wicked does not recognize God at all, and the sinful, having faith in God, despises His law. However, the same person can be wicked and sinful. For, committing lawlessness, he, without a doubt, dishonors, not thinking, during sin, about the existence of God (Ps. 9:25). You might be interested in: