Bible Verses and Early Church Commentary | Historical Christian Faith

[AD 220] Tertullian on 1 Peter 1:1

Undoubtedly, by not receiving Christ, the "fount of water of life," they have begun to have "worn-out tanks," that is, synagogues for the use of the "dispersions of the Gentiles," in which the Holy Spirit no longer lingers, as for the time past He was wont to tarry in the temple before the advent of Christ, who is the true temple of God.

Source: An Answer to the Jews

[AD 339] Eusebius of Caesarea on 1 Peter 1:1

Peter seems to have preached in Pontus, Galatia, Bithynia, Cappadocia and Asia to the Jews of the dispersion, and afterwards, having come to Rome, he was crucified head downwards, for he himself had asked to suffer so.

Source: HISTORY OF THE CHURCH 3.1

[AD 398] Didymus the Blind on 1 Peter 1:1

Why does Peter, an apostle to the Jews, write to those who are scattered in the dispersion, when most of them were still living in Judea at that time? To understand his meaning, we have to compare what he says with texts like “I am a pilgrim and stranger on earth, as were all my forefathers.” The souls of all are like strangers who are joined to bodies for as long as they dwell in time. If these souls were thought to be the substance of the body, they would be natives on earth. But these souls are concealed in a covering of flesh and are in fact like strangers on earth. They feel the pains of the flesh because they are quite assimilated into natural bodies. This is why terrors are brought on the inhabitants of the earth, which affect both the things which are earthly in themselves and the souls which are covered in an earthly image.

Source: COMMENTARY ON 1 PETER

[AD 614] Andreas of Caesarea on 1 Peter 1:1

This apostle was appointed to preach to those of the circumcision, but he deliberately did not limit his preaching to those who lived in Judea. Instead, by sending this circular letter, he sought to preach to Jews scattered all over the world, to the effect that they must hold onto the faith which they have received, for by keeping it they would inherit many great, good, eternal and heavenly things.

Source: CATENA

[AD 735] Bede on 1 Peter 1:1

The dispersion of Pontus, Galatia, etc. All these provinces are of the Greeks in Asia. But there is also another Bithynia in Europe, from which it is said those in Asia are descended. However, the Bithynia in Asia is also called the greater Phrygia, which is separated from Galatia by the river Hiera.

Source: Commentary on the Catholic Epistles

[AD 850] Ishodad of Merv on 1 Peter 1:1

This epistle is by somebody called Peter, but although its teaching is more sublime and perfect in both style and arrangement than James, it is very inferior to the exactness of the teachings of Peter as they are found in the Acts of the Apostles.

Source: COMMENTARIES

[AD 990] Oecumenius on 1 Peter 1:1

Like James, Peter was an apostle to the Jews, but he was sent to all Jews everywhere, and not just to those who lived in Palestine.

Source: COMMENTARY ON 1 PETER

[AD 1781] Richard Challoner on 1 Peter 1:1

The first Epistle of St. Peter, though brief, contains much doctrine concerning Faith, Hope, and Charity, with divers instructions to all persons of what state or condition soever. The Apostle commands submission to rulers and superiors and exhorts all to the practice of a virtuous life in imitation, of Christ. This Epistle is written with such apostolical dignity as to manifest the supreme authority with which its writer, the Prince of the Apostles, had been vested by his Lord and Master, Jesus Christ. He wrote it at Rome, which figuratively he calls Babylon, about fifteen years after our Lord's Ascension.

[AD 253] Origen of Alexandria on 1 Peter 1:2

We must not suppose that the Spirit knows God as we do, only through the historic revelation of the Son. For if the Holy Spirit knows God only in this way, then he has passed from ignorance to knowledge, and it is certainly as impious as it is foolish to confess him as the Holy Spirit and then ascribe a prior ignorance to him.

Source: ON FIRST PRINCIPLES 1.3.4

[AD 379] Basil of Caesarea on 1 Peter 1:2

May it be granted to us, after we have struggled nobly and subdued the spirit of the flesh, which was at enmity with God, when our soul is in a calm and tranquil state, to be called the children of peace and to share the blessing of God in peace.

Source: SERMONS 13.8

[AD 398] Didymus the Blind on 1 Peter 1:2

What Peter says agrees with the statements of Paul, such as: “He has chosen us in himself before the foundation of the world, to be holy and spotless before him in love, predestinating us to be adopted as sons.” … Foreknowledge is not to be regarded as anything other than the contemplation of the future. It becomes knowledge as the things which are foreseen come to pass. Therefore, although the people to whom Peter was writing had once been chosen according to God’s foreknowledge, by the time he was writing to them their election had already taken place.

Source: COMMENTARY ON 1 PETER

[AD 614] Andreas of Caesarea on 1 Peter 1:2

See how Peter says that he was called to be an apostle of Jesus Christ by the foreknowledge of God the Father. Furthermore, he explains what his apostleship is like by saying that it is in the sanctification of the Spirit, for obedience and sprinkling with the blood of Jesus Christ. Moreover, we who believe in him have also been sanctified by the Spirit, and he sprinkles us too with his blood in order to cleanse us. For how can we not know that God sanctifies us by his own Spirit and cleanses us believers with his own blood? For Christ was God in human flesh.

Source: CATENA

[AD 735] Bede on 1 Peter 1:2

According to the foreknowledge of God the Father, etc. These verses are connected to what was previously stated, "To the elect exiles." For they were chosen according to the foreknowledge of God the Father. Hence the apostle also says: "Those whom He foreknew He also predestined to be conformed to the image of His Son." And elsewhere: "He chose us in Him before the foundation of the world." They were elected to this end, that by the gift of the Holy Spirit they might be sanctified, cleansed from all sins, to begin to obey the Lord Jesus Christ, who had perished due to the proto-parent's disobedience, that being sprinkled with His blood they might avoid the power of Satan, just as Israel avoided the dominion of the Egyptians through the lamb's blood. He speaks of sprinkling in the manner of the old Scripture, where those things which were to be sanctified were usually sprinkled with the blood of sacrifices. Otherwise, the Lord Himself speaks clearly about this: "Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you" (John 6).

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 1 Peter 1:2

May grace and peace be multiplied. So that what you have well begun, you may complete perfectly. He first names grace, then peace, because without the grace of Christ we cannot attain to the peace of reconciliation, indeed we cannot have anything peaceful except through His grace.

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 1 Peter 1:2

Peter is showing here that although he is later in time, he is in no way inferior to the prophets of old. For he is the equal of Jeremiah, to whom God said: “Before I formed you in the womb, I knew you.” He goes on to say that he has been sent by the sanctifying power of the Holy Spirit, whose mission was to separate, by spiritual gifts, those who were obedient to the gospel of Christ’s suffering and who were sprinkled by his blood, from all other peoples.

Source: COMMENTARY ON 1 PETER

[AD 215] Clement of Alexandria on 1 Peter 1:3

"Blessed be the God and Father of our Lord Jesus Christ, who by His great mercy has regenerated us." For if God generated us of matter, He afterwards, by progress in life, regenerated us.

"The Father of our Lord, by the resurrection of Jesus Christ:" who, according to your faith, rises again in us; as, on the other hand, He dies in us, through the operation of our unbelief. For He said again, that the soul never returns a second time to the body in this life; and that which has become angelic does not become unrighteous or evil, so as not to have the opportunity of again sinning by the assumption of flesh; but that in the resurrection the soul returns to the body, and both are joined to one another according to their peculiar nature, adapting themselves, through the composition of each, by a kind of congruity like a building of stones.

Source: Fragment from the Latin Translation of Cassiodorus

[AD 215] Clement of Alexandria on 1 Peter 1:3

If God first generated us out of matter, the Father of our Lord later regenerated us into a better life. Christ rises again in us according to our faith, just as earlier he died in us because of our unbelief. It was furthermore said that no soul, whether it is righteous or evil, will ever return to a corruptible body in this life, lest by taking on flesh it should once more acquire the opportunity to sin, but rather that both good and evil souls will return in the resurrection body. For soul and body are joined together each according to its proper nature. They fit together rather like stuffing in food, or a construction of stones.

Source: ADUMBRATIONS

[AD 449] Hilary of Arles on 1 Peter 1:3

Peter means that God has acted to redeem us without any help from us. His mercy is great enough to be able to forgive every sin which has been committed in thought, word and deed, from the beginning to the end of the world.

Source: INTRODUCTORY COMMENTARY ON 1 PETER

[AD 614] Andreas of Caesarea on 1 Peter 1:3

They have received immortality and the hope of eternal life. These good things in heaven are better than human things. For this reason they praise God the Father, who shows his great mercy in doing these things faithfully. When God is the giver, the things given are both better and certain to materialize. The statement also has relevance to the Old Testament, for in it God gave the land of the Canaanites to those who believed in him.

Source: CATENA

[AD 735] Bede on 1 Peter 1:3

Blessed be God and Father of our Lord Jesus Christ. Thus he returns praises to God the Father, to show that our Savior Lord is both God and man. For when he says, "God and Father of our Lord Jesus Christ," he indeed calls Him the God of the Lord Jesus Christ, because he remembers that the Lord Christ was made man; but he calls Him the Father of our Lord, because he does not doubt that the same Lord of ours has always existed as the Son of God.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 1 Peter 1:3

Who according to His great mercy has reborn us, etc. Rightly is God blessed by us, who, when we had been begotten by our merits unto death, through His mercy reborn us unto life. And this through the resurrection of His Son, when He so loved our life that He arranged for Him to die on its behalf; and by that same death destroyed through the resurrection, showed us the hope and example of rising again. For He died, so that we would not fear death. He rose from the dead, so that we might hope through Him to be resurrected.

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 1 Peter 1:3

What exactly are the blessings which God has given us in Christ? First, there is hope, not the kind of hope which he gave to Moses, that the people would inherit a promised land in Canaan, for that hope was temporal and corruptible. Rather God gives us a living hope, which has come from the resurrection of Christ. Because of that, he has given all those who believe in Jesus the same resurrection. This is a living hope and an incorruptible inheritance, not stored up here on earth but in heaven, which is much greater.

Source: COMMENTARY ON 1 PETER

[AD 235] Hippolytus of Rome on 1 Peter 1:4

The Father of immortality sent the immortal Son and Word into the world, who came to man in order to wash him with water and the Spirit; and He, begetting us again to in corruption of soul and body, breathed into us the breath (spirit) of life, and endued us with an incorruptible panoply. If, therefore, man has become immortal, he will also be God.

Source: Hippolytus Dogmatical and Historical Fragments

[AD 253] Origen of Alexandria on 1 Peter 1:4

For God foresaw that the faith and behavior of people would be put right by the teaching of the gospel, and so he chose them in Christ before the foundation of the world, predestinating them to be his children by partaking of the Spirit of sonship. For foreknowledge means no more than seeing what is inside a person. It is now no longer foreknowledge in effect but knowledge of something real which has been foreseen. Those to whom Peter is writing were chosen according to foreknowledge, but the calling does not come to people who are hidden from view, for their innate awareness removes any doubt about their true nature.

Source: CATENA

[AD 398] Didymus the Blind on 1 Peter 1:4

In order to show how the inheritance of the blessed will continue forever, Peter calls it incorruptible and unfading, demonstrating by this that it is a pure and divine inheritance which will remain uncontaminated in the eyes of those who care nothing for their present wealth, knowing that they have something better and eternal waiting for them.

Source: COMMENTARY ON 1 PETER

[AD 449] Hilary of Arles on 1 Peter 1:4

An incorruptible inheritance must be an infinite one, since everything finite is corruptible. The inheritance of the first Adam was corrupted by sin, but the inheritance of the second Adam can never be touched by the stain of sin.

Source: INTRODUCTORY COMMENTARY ON 1 PETER

[AD 735] Bede on 1 Peter 1:4

God has revealed the doctrine of truth, enjoined the path of good work and both promised and delivered the blessing of an inheritance that is always unfading and uncorrupted.

Source: On the Tabernacle 1.8.35

[AD 735] Bede on 1 Peter 1:4

To an inheritance incorruptible, etc. Incorruptible, he says, because of the heavenly life, which is touched neither by age, nor disease, nor death, nor any sadness. Undefiled, because no impure person can enter into it. Unfading, because that heavenly life and conversation never come to seem worthless to the minds of the blessed, as the luxuries and delights of the present age often turn into disgust from prolonged custom and use.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 1 Peter 1:4

Kept in heaven for you. Kept in you he says, instead of saying, kept for you, that is, kept now for this purpose, that it might be bestowed on you in heaven at the appointed time. Or certainly kept in heaven in you, because He who gave believers the power to become children of God (John 1), gave them the power to receive that inheritance in heaven, by persevering until the end to be saved. And therefore he says the inheritance is kept within those whom, with the Lord’s help, he knows must arrive at it by their merits, because those who do not keep the discipline of the Father do not deserve to receive the inheritance from Him.

Source: Commentary on the Catholic Epistles

[AD 614] Andreas of Caesarea on 1 Peter 1:5

Peter says that God has blessed us greatly and that he has done so through his Son. Furthermore, he says that those who receive these things are those who are protected in the power of God, as Christ himself prayed: “Holy Father, protect them.” If the inheritance is kept in heaven for believers, some grow cold thinking that it has been left for us in the earthly Jerusalem, assuming that the rewards of the kingdom will be acquired by the appearance of luxury every thousand years. They should be asked why they say that this bodily luxury is immortal and unfading but at the same time they limit it to every thousandth year. They need to be told that these words show that the inheritance is in the kingdom of heaven and that it cannot be known by the senses of mortal beings. We have been assured that we shall receive all these great things by the Father himself, who is the one who gives them. For it is certain by other means also that he will bless us with these things through his own Son, and not simply through the Son but through his resurrection. For if everything has been granted to us, what is there left to give? The inheritance is immortal and unfading, and what is even greater, it is not here on earth but in heaven.

Source: CATENA

[AD 735] Bede on 1 Peter 1:5

You who are kept by the power of God through faith, etc. And the Lord said in the Gospel: In my Father's house are many mansions (John XIV). And again: It is not mine to give to you, but for whom it is prepared by my Father (Mark X). Therefore, seats are prepared in the kingdom of God, mansions prepared in the house of the Father, salvation prepared in heaven, only let him render himself worthy who desires to receive it. But since no one can make himself worthy solely by his own effort, nor can come to eternal salvation by his own strength, it is rightly prefaced: You who are kept by the power of God through faith. For no one can sustain themselves in good by their own free will's power, but help must be sought from Him through all things, that we may be perfected, from whom we have received the beginning of good action.

Source: Commentary on the Catholic Epistles

[AD 215] Clement of Alexandria on 1 Peter 1:6

Though now for a season, if need be, ye are in heaviness through manifold temptations; that the trial of your faith, being much more precious than that of gold which perisheth, though it be tried with fire, might be found unto praise, and honour, and glory at the revelation of Jesus Christ; whom, having not seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable, and full of glory, receiving the end of your faith, the salvation of your souls."

Source: Clement of Alexandria Stromata Book IV

[AD 253] Origen of Alexandria on 1 Peter 1:6

Read “grieve” in this verse in the sense of “suffer,” as in “in grief you shall bring forth children.” For a woman experiences grief not in bearing children but rather in suffering before birth.

Source: EXHORTATION TO MARTYRDOM 39

[AD 398] Didymus the Blind on 1 Peter 1:6

Those who are afflicted in various ways because of Christ and who persevere to the end have their faith tested and proved. They ought therefore to rejoice, even if some of their labor appears to be involuntary. Peter calls this kind of labor grief, a word which he uses in one of the two meanings described by the apostle Paul, who said that there is one grief which leads to death and another which leads to repentance. Obviously it is the second of these which is meant here.

Source: COMMENTARY ON 1 PETER

[AD 500] Desert Fathers on 1 Peter 1:6-7

Syncletica said, ‘All must endure great travail and conflict when they are first converted to the Lord but later they have unspeakable joy. They are like people trying to light a fire, the smoke gets in their eyes, their eyes begin to water, but they succeed in what they want. It is written, “Our God is a consuming fire” (Heb. 12:29), and so we must kindle divine fire with tears and trouble.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 614] Andreas of Caesarea on 1 Peter 1:6

Right now we have to suffer for the sake of the preaching, but relief for those who toil is near.

Source: CATENA

[AD 735] Bede on 1 Peter 1:6

In which you will rejoice, etc. What he says "In which," signifies that at the last time, salvation prepared will be revealed and given to the worthy. Of which the Lord also said: Again I will see you, and your heart shall rejoice, and no one will take your joy from you (John XVI).

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 1 Peter 1:6

Now for a little while, if need be, you have been grieved. He says, it is necessary to be grieved, because it is only through the sorrow of a fleeting world and afflictions that one can come to eternal joys. He says "for a little while," because when the eternal reward will be given, all that seemed severe and bitter in worldly tribulations will appear brief and light.

Source: Commentary on the Catholic Epistles

[AD 160] Shepherd of Hermas on 1 Peter 1:7

Just as gold is tried by fire and becomes useful, so also you who live in the world are tried in it. So then, you who remain in it and pass through the flames will be purified. For just as gold casts off its dross, so also you will cast off all sorrow and tribulation, becoming pure and useful for the building of the tower.

Source: SHEPHERD, VISIONS 3.1

[AD 373] Athanasius of Alexandria on 1 Peter 1:7

Because the saints saw that the divine fire would cleanse them and benefit them, they did not shrink back from or get discouraged by the trials which they faced. Rather than being hurt by what they went through, they grew and were made better, shining like gold that has been refined in a fire.

Source: FESTAL LETTERS 10

[AD 407] John Chrysostom on 1 Peter 1:7

The righteous suffer so that they may be crowned with glory, but sinners suffer in order to bring judgment on their sins. But not all sinners pay the price of their sins in this life, but await the resurrection. And not all the righteous suffer now, lest you think that evil is to be praised and you come to hate the good.

Source: CATENA

[AD 449] Hilary of Arles on 1 Peter 1:7

The glory of the redeemed will never fade after they have been raised from the dead, for it will have withstood the fire of temptation, whereas the gold of this world is said to rust.

Source: INTRODUCTORY COMMENTARY ON 1 PETER

[AD 735] Bede on 1 Peter 1:7

That the proof of your faith may be much more precious than gold, etc. And the book of Wisdom compares the sufferings of the saints to gold that is tested by fire, saying of the Lord: As gold in the furnace he has tried them, and received them as a burnt offering (Wis. III). Indeed, those whom He has found faithful in the furnace of tribulation, these He will take up in the joy of reward as a pleasing sacrifice to Himself. And well is the patience of the saints likened to gold, for just as among metals there is nothing more precious than gold, so this is most worthy of praise before God. Hence it is written: Precious in the sight of the Lord is the death of His saints (Psalm CXV). For as gold enclosed in the furnace is tested by fire, but when brought out it will show what brilliance it has, so the constancy of the faithful appears contemptible and foolish among the oppressions of the unfaithful; but when the time of retribution comes, after the contest of tribulations is ended, then it is shown how much glory and progress in the flames of passion their virtue has acquired. Hence it is aptly added:

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 1 Peter 1:7

Found unto praise and glory, etc. The proof of faith is found unto praise when the Judge, praising it, will say: I was hungry and you gave me food, etc. (Matt. XXV). It is found unto glory when, glorifying it, He introduces it: Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world (Ibid.). It is found unto honor when, with the wicked cast into eternal punishment, the just will go into eternal life (Ibid.). Of this, He Himself says: If anyone serves me, my Father will honor him (John XII).

Source: Commentary on the Catholic Epistles

[AD 155] Polycarp of Smyrna on 1 Peter 1:8

"In whom, though now ye see Him not, ye believe, and believing, rejoice with joy unspeakable and full of glory; "

Source: Epistle of Polycarp to the Philippians

[AD 202] Irenaeus on 1 Peter 1:8

And Peter says in his Epistle: "Whom, not seeing, ye love; in whom, though now ye see Him not, ye have believed, ye shall rejoice with joy unspeakable; ".
And this it is which has been said also by Peter: "Whom having not seen, ye love; in whom now also, not seeing, ye believe; and believing, ye shall rejoice with joy unspeakable."

Source: Against Heresies Book V

[AD 449] Hilary of Arles on 1 Peter 1:8

Not even a thousand ironclad tongues can sound out the sweetness of the heavenly blessings.

Source: INTRODUCTORY COMMENTARY ON 1 PETER

[AD 735] Bede on 1 Peter 1:8

To ask joy of this sort is not to plead only with your words for entry into the heavenly fatherland but also to strive with labor to receive it.

Source: Homilies on the Gospels 2.12

[AD 735] Bede on 1 Peter 1:8

Whom having not seen, you love, etc. And Paul says: Eye has not seen, nor ear heard, nor has it entered into the heart of man, what things God has prepared for those who love Him (I Cor. II).

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 1 Peter 1:8

If you love him now when you have not seen him but have only heard about him, think how much you will love him when you finally do see him and when he appears in his glory! For if his suffering and death have drawn you to him, how much more will you be attracted by his incredible splendor, when he will grant you the salvation of your souls as your reward.

Source: COMMENTARY ON 1 PETER

[AD 215] Clement of Alexandria on 1 Peter 1:9

It appears from this that the soul is not naturally incorruptible but is made so by the grace of God, through faith, righteousness and understanding.

Source: ADUMBRATIONS

[AD 253] Origen of Alexandria on 1 Peter 1:9

If it is the mind which prays and sings in the spirit and the mind which receives perfection and salvation, how is it that Peter says: “As the outcome of your faith you obtain the salvation of your souls”? If the soul neither prays nor sings with the spirit, how shall it hope for salvation?

Source: ON FIRST PRINCIPLES 2.8.3

[AD 444] Cyril of Alexandria on 1 Peter 1:9

Unbelief is a horrible and wicked thing, but faith is the highest good, for it is the harbinger of our entire salvation.

Source: CATENA

[AD 160] Shepherd of Hermas on 1 Peter 1:10

"And they who believed from the eighth mountain, where were the many fountains, and where all the creatures of God drank of the fountains, were the following: apostles, and teachers, who preached to the whole world, and who taught solemnly and purely the word of the Lord, and did not at all fall into evil desires, but walked always in righteousness and truth, according as they had received the Holy Spirit. Such persons, therefore, shall enter in with the angels."

Source: Shepherd of Hermas Similitude Ninth

[AD 215] Clement of Alexandria on 1 Peter 1:10

"Of which salvation," he says, [1 Peter 1:10] "the prophets have inquired and searched diligently," and what follows. It is declared by this that the prophets spoke with wisdom, and that the Spirit of Christ was in them, according to the possession of Christ, and in subjection to Christ. For God works through archangels and kindred angels, who are called spirits of Christ.

Source: Fragment from the Latin Translation of Cassiodorus

[AD 398] Didymus the Blind on 1 Peter 1:10

Some say that the promises and the salvation of the saints who lived before the coming of the Savior was inferior to those given to people who came afterwards and who saw Jesus in the flesh, who heard his teaching and beheld the miracles he did in his body. We must however show that this opinion is false. Christ comes in two ways. One is through the intellect, by which God is received as a divine Word. The other is through the senses, by which he appears as a historical person coming out of the womb of Mary. But the first way is more purely divine than the second, which was made necessary by the sinful behavior of mankind. For God comes to all the saints through the intellect and by his word, whether they lived before or after the coming of Christ, sanctifying each one according to his deeds. Those who lived before the coming of Christ were less informed, not because of their wickedness but because of God’s dispensation of time. Therefore it is said that the prophets examined how and at what time the salvation of their souls would be fulfilled by the sufferings of Christ and his subsequent glory. They preached these things, knowing that they were not going to be revealed directly to them but would appear at some future time. Therefore it is wrong to say that their sanctification was somehow inferior to ours.

Source: COMMENTARY ON 1 PETER

[AD 735] Bede on 1 Peter 1:10

About which salvation the prophets inquired and searched, etc. They inquired and searched in secret from the Lord, or from angels, about the future grace of the Gospel, when or in what order eternal salvation would come to the world, which is found in their books. Therefore, one of them also deserved to be called "man of desires" by the angel for his great love of saving knowledge. But they prophesied by speaking openly to people and explaining what they knew in secret through internal contemplation.

Source: Commentary on the Catholic Epistles

[AD 215] Clement of Alexandria on 1 Peter 1:11

Here is it stated that the prophets spoke with wisdom and that the Spirit of God was in them because they belonged and were subject to Christ. For the Lord works through archangels and their associate angels, who are called the spirit of Christ.

Source: ADUMBRATIONS

[AD 220] Tertullian on 1 Peter 1:11

Let none think it was with some other, because no other exists, except that of Christ subsequently; which at that time, of course, could not be given by His disciples, inasmuch as the glory of the Lord had not yet been fully attained, nor the efficacy of the font established through the passion and the resurrection; because neither can our death see dissolution except by the Lord's passion, nor our life be restored without His resurrection.

Source: On Baptism

[AD 614] Andreas of Caesarea on 1 Peter 1:11

The apostle insists that the one who spoke by the prophets was the Holy Spirit of Christ. Nor was Christ a mere man, as the heretics say, but he was the incarnate Son of God, consubstantial with the Father. “Christ the power of God and the wisdom of God.” … For this reason the Savior said: “Many prophets and righteous men desired to see what you are seeing, and they did not see it.”

Source: CATENA

[AD 735] Bede on 1 Peter 1:11

Inquiring into what or what kind of time the Spirit of Christ in them was indicating, etc. The evangelist indicated these glories when he said: "For the Spirit had not yet been given, because Jesus had not yet been glorified" (John VII). There are, however, two glorifications of the Lord, according to the form of the assumed man: one, by which He rose from the dead; and the other, by which He ascended into heaven before the eyes of His disciples. A third remains, also in the sight of men, when He will come in His majesty and that of the Father and the holy angels to render to each according to their works.

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 1 Peter 1:11

The Spirit of Christ predicted his sufferings to Isaiah: “He was led like a sheep to the slaughter,” and he predicted the resurrection to Hosea: “On the third day we shall be raised up before him, and we shall go on to know the Lord, and we shall find him like the ready morning.”

Source: COMMENTARY ON 1 PETER

[AD 202] Irenaeus on 1 Peter 1:12

Admirable sophists, and explorers of the sublimities of the unknown Father, and rehearsers of those super-celestial mysteries "which the angels desire to look into!".
For He has brought Himself, and has bestowed on men those good things which were announced beforehand, which things the angels desired to look into.
For there is the one Son, who accomplished His Father's will; and one human race also in which the mysteries of God are wrought, "which the angels desire to look into; "

Source: Against Heresies Book II

[AD 202] Irenaeus on 1 Peter 1:12

There is one Son who accomplished the Father’s will and one human race in which the mysteries of God are accomplished, which angels long to behold.

Source: AGAINST HERESIES 5.36.3

[AD 215] Clement of Alexandria on 1 Peter 1:12

"Which are now," he says, [1 Peter 1:12] "reported unto you by them that have preached the Gospel unto you." The old things which were done by the prophets and escape the observation of most, are now revealed to you by the evangelists. "For to you," he says, "they are manifested by the Holy Ghost, who was sent;" that is the Paraclete, of whom the Lord said, "If I go not away, He will not come." [John 16:7] "Unto whom," it is said, "the angels desire to look;" not the apostate angels, as most suspect, but, what is a divine truth, angels who desire to obtain the advantage of that perfection.

Source: Fragment from the Latin Translation of Cassiodorus

[AD 215] Clement of Alexandria on 1 Peter 1:12

Of ineffable and unutterable blessings, which eye hath not seen, nor ear heard, nor have entered into the heart of men; into which angels desire to look, and see what good things God hath prepared for the saints and the children who love Him."

[AD 215] Clement of Alexandria on 1 Peter 1:12

These things were announced by the Holy Spirit, who is the comforter of whom Jesus said that, unless he himself went away, the Comforter would not come. The angels who want to glimpse these things are not the ones who fell, despite what many people think. Rather, these are the angels who desire to obtain the fullness of his perfection.

Source: ADUMBRATIONS

[AD 397] Ambrose of Milan on 1 Peter 1:12

The mysteries of the more perfect sacraments are of two kinds.… Of one kind are the things which the prophets foretold about the future glory, for they were revealed to them. And the saints have preached the good tidings “by the spirit of God sent from heaven. Into these things angels desire to look,” as the apostle Peter says.

Source: LETTERS TO LAYMEN 66

[AD 414] Nicetas of Remesiana on 1 Peter 1:12

If the angels desire to look upon him, should not human beings be all the more afraid to despise him?

Source: THE POWER OF THE HOLY SPIRIT 19

[AD 449] Hilary of Arles on 1 Peter 1:12

The angels long to look into these things because of the greatness of their love. They meditate on the Spirit and go on doing so forever, because love never comes to an end.

Source: INTRODUCTORY COMMENTARY ON 1 PETER

[AD 458] Theodoret of Cyrus on 1 Peter 1:12

Some thought that the promise and the salvation of those who lived before the coming of Christ was inferior, on the grounds that those who saw him in the flesh and observed the miracles which he did had a greater reward. This is why Peter had to show that their impression was wrong. For how could Abraham be inferior to someone who lived after the coming of Christ, when he saw the day of the Lord and that everyone who would be made perfect by the Lord would depart into his bosom? How could Moses and Elijah be inferior, when they appeared with the Lord at his transfiguration, even though they did not see him in the flesh? Peter insists that it is not necessary to have seen Jesus in the flesh, for there were many unbelievers who did so, some of whom were bold enough to transgress the old covenant. And this has been said for the benefit of those who, even if they have not seen or heard what the Lord said in the flesh, nevertheless have a divinely inspired love for those things. If someone receives the salvation sought by the prophets, it is that which they all longed for at the end of time. For everything else was created by him, but this was not made by anyone. It was not possible for the holy angels or for any of the blessed rational creatures to partake of it beforehand, though they all longed to glimpse the things which would be revealed in the last days.

Source: CATENA

[AD 604] Gregory the Dialogist on 1 Peter 1:12

The angels both desire to see God and see him at the same time. For if they desired to see him but in such a way that their desire remained unsatisfied, they would be anxious and in suffering, but they are not. On the contrary, they are blessed and far removed from any kind of suffering or anxiety, since suffering and blessing do not go together.

Source: LESSONS IN JOB 18.91

[AD 735] Bede on 1 Peter 1:12

To whom it was revealed that not to themselves, etc. Among the many secrets revealed to the prophets, when they diligently searched and inquired about the future salvation, it was also revealed to them that the same salvation would not be in their days, but rather in yours, who are born in the last days of the world. He says this to warn them to take care of the proffered salvation, which the prophets and earlier just ones loved so much, desiring to live in the world at the time when, immediately after departing from the world, it would be permitted to ascend to the heavenly kingdoms.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 1 Peter 1:12

Through those who evangelized to you, etc. Previously he had said that the prophets foretold his sufferings and subsequent glories by the Spirit of Christ, and now he says the apostles declare the same to them by the Holy Spirit sent from heaven. Hence, it is clear that the same Spirit of Christ was in the prophets before, who later [was] in the apostles; therefore the same faith in the sufferings of Christ and the subsequent glories were preached by both to the people, [with] the former still expecting it to come, [and] the latter [declaring] it had already come; and by this, [it is evident] that there is one Church, of which one part preceded the Lord's advent in the flesh, [and] another part followed.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 1 Peter 1:12

Into whom angels long to look. It is indeed clear that so great the later glory of Jesus Christ, the man who suffered for us, followed, that even the angelic powers in heaven, though they are perfected in eternal happiness, not only rejoice to always look upon the eternal magnificence of the Deity, but also the glory of His assumed humanity. But it should be more diligently considered how it is said that angels desire to look into Him, since longing is not usually spoken of concerning that which we have, but that which we wish to have, for no one longs for what he has. How then do they desire to look into Christ, whose face they never cease to behold, unless the contemplation of the divine presence so beatifies the citizens of the heavenly homeland, that in an ineffable order for us, they are both always satisfied with the vision of His glory, and always hunger insatiably for His sweetness as if it were new? For, as blessed Pope Gregory, wonderfully distinguishing the delights of the heart and of the body, says, bodily delights, when not possessed, kindle a grave desire in themselves, but when possessed and consumed, immediately turn the eater into disgust through satiety. On the contrary, spiritual delights, when not possessed, are in disgust; when possessed, are in desire; and they are hungered for more by the one who eats them more, as they are consumed more by the one who is hungry. In those, appetite begets satiety, and satiety begets disgust; in these, appetite begets satiety, and satiety begets appetite. For spiritual delights increase desire in the mind while they satisfy it, because the more their flavor is perceived, the more it is known that they should be loved more. Moreover, what is said: "Into whom angels long to look," can also be rightly understood of the Holy Spirit, of whom it was promised: "Those who preached the Gospel to you in the Holy Spirit sent from heaven." For blessed Peter wished to refer this to the grace of divine pity, that He who is of such great majesty and glory, that His vision, as well as that of the Father and the Son (since indeed it is one and the same), is desired by angels in heaven, for the sake of human salvation sent the Spirit to earth, and infused it into the minds of the faithful to illuminate them.

Source: Commentary on the Catholic Epistles

[AD 155] Polycarp of Smyrna on 1 Peter 1:13

"Wherefore, girding up your loins"

[AD 614] Andreas of Caesarea on 1 Peter 1:13

Having spoken of the greatness of the blessings of the Father’s gift, the sufferings of Christ, the Holy Spirit’s prediction concerning him, the prophets’ proclamation, the desire of the angels—having said all this, Peter tells us to hold on to them all by faith.

Source: CATENA

[AD 735] Bede on 1 Peter 1:13

Wherefore girding the loins of your mind, etc. Because it is promised to you, he says, that you shall see the revelation of Jesus Christ after this life, which angels now see, the greater the grace promised to you, the more diligently you ought to strive to be worthy to receive it. He girds the loins of his mind, who also restrains it from wandering thoughts. And rightly he says: Hope for the grace which is given to you in the revelation of Jesus Christ, because he who with girded loins of mind, that is, chaste in mind and body, awaits the Lord's coming, rightfully, when He is revealed, hopes. For he who does not know how to please the Lord, rightfully, in the hope of good things, fears lest they come sooner in the flesh.

Source: Commentary on the Catholic Epistles

[AD 215] Clement of Alexandria on 1 Peter 1:14

Quasi filii obedientiae, non configurati prior bus desideriis, quae fuerunt in ignomntia; sed secundum eum, qui vocavit vos, sanctum, et ipsi sancti sitis in omni conversatione. Quoniam scrip rum est: "Sancti eritis, quoniam ego sanctus sum."

[AD 735] Bede on 1 Peter 1:14

As children of obedience, etc. Rightly he wishes them to be children of obedience, whom he had called elect in the preface to the obedience and sprinkling of the blood of Jesus Christ.

Source: Commentary on the Catholic Epistles

[AD 1107] Theophylact of Ohrid on 1 Peter 1:14

To be conformed to the things of this world means to be surrounded by them. Even today there are some weak-willed people who say that when they are in Rome, they have to do as the Romans do. But whether they do this knowingly or in ignorance, the message here is clear. We are to abandon this world and be conformed to the One who alone is truly holy.

Source: COMMENTARY ON 1 PETER

[AD 220] Tertullian on 1 Peter 1:15

For elsewhere, again, (we read): "Be ye holy, just as He withal was holy " -in the flesh, namely.

Source: On Monogamy

[AD 398] Didymus the Blind on 1 Peter 1:15

Since God, who called us to salvation by the gospel, is holy, those who obey his calling must also become holy in all their thoughts and behavior, especially since he who calls us to this also provides the necessary sanctification himself.

Source: COMMENTARY ON 1 PETER

[AD 614] Andreas of Caesarea on 1 Peter 1:15

Those who seek to imitate the Holy God must be holy themselves.

Source: CATENA

[AD 735] Bede on 1 Peter 1:15

But as he who has called you is holy, etc. This is similar to that in the Gospel: Be ye therefore perfect, as your Heavenly Father is perfect (Matt. 5).

Source: Commentary on the Catholic Epistles

[AD 220] Tertullian on 1 Peter 1:16

The will of God is our sanctification, for He wishes His "image "-us-to become likewise His "likeness; " that we may be "holy" just as Himself is "holy." That good-sanctification, I mean-I distribute into several species, that in some one of those species we may be found.

Source: On Exhortation to Chastity

[AD 614] Andreas of Caesarea on 1 Peter 1:16

God insists that we become like him. In God’s holiness lies our salvation. Therefore those who are truly holy now in Christ are prepared for true life in him.

Source: CATENA

[AD 215] Clement of Alexandria on 1 Peter 1:17

Knowing, then, the duty of each, "pass the time of your sojourning here in fear: for as much as ye know that ye were not deemed with corruptible things, such as silver or gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot."

Source: Clement of Alexandria The Instructor Book III

[AD 220] Tertullian on 1 Peter 1:17

For each individual lives by his own faith, nor is there exception of persons with God; since it is not hearers of the law who are justified by the Lord, but doers, according to what the apostle withal says. Therefore, if you have the right of a priest in your own person, in cases of necessity, it behoves you to have likewise the discipline of a priest whenever it may be necessary to have the fight of a priest.

Source: On Exhortation to Chastity

[AD 397] Ambrose of Milan on 1 Peter 1:17

You have been given time on this earth, not eternity. Use the time as those who know that they are setting out from here.

Source: LETTERS TO PRIESTS 59

[AD 398] Didymus the Blind on 1 Peter 1:17

If the one whom we call the Father is also our judge, and if he pays no attention to classes of persons, let us hasten to do our best in the time of our sojourn here on earth, with all fear and holy behavior. In this way we shall recognize that the same Father is the one who gives us promises, and we shall persevere without any punishment.

Source: COMMENTARY ON 1 PETER

[AD 614] Andreas of Caesarea on 1 Peter 1:17

If the Father judges no one but has given all judgment to the Son, what are we to think about this passage? For if it is the Father who is indicated here, how is he a judge, judging everyone according to his work? But if it is the Son who judges, taking all judgment on himself, why does Peter mention the Father? The solution here is that if the Father and the Son are one Godhead, the judgment of the Son is the judgment of the Father also, but the Son can also be called the Father of the creatures, having given them birth by partaking in holiness. For on many occasions he called his disciples his children, and to others he said things like: “Child, your sins are forgiven,” and “Daughter, your faith has saved you.”

Source: CATENA

[AD 735] Bede on 1 Peter 1:17

And if you call on the Father. Saying in prayer: Our Father, who art in heaven (Matt. 6).

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 1 Peter 1:17

Who without respect of persons judges, etc. Not like an earthly father who is accustomed to pardon his erring children more indulgently than his servants. But the Father God is of such justice and piety, that He transforms even humble and obedient servants, indeed even enemies who give themselves to Him, into the adoption of children, and again, those who seem more honorable under the name of children, for the fault of disobedience, utterly excludes from perpetual inheritance.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 1 Peter 1:17

Conduct yourselves in fear during the time of your sojourning. Lest through idleness and negligence you become unworthy of such a Father, and while you are secure in the present sojourn, you may not attain the promised happiness of the homeland.

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 1 Peter 1:17

Those who desire the adoption of sons must do the things which are worthy of the Father.

Source: COMMENTARY ON 1 PETER

[AD 397] Ambrose of Milan on 1 Peter 1:18

You owe that price with which you have been bought. Even though God does not always demand it, you still owe it. Buy Christ for yourself, not with what few men possess but with what all men possess by nature but few offer on account of fear. What Christ claims from you is his own. He gave his life for all men. He offered his death for all men. Pay on behalf of your creator what you are going to pay by law. He is not bargained for at a low price, and not all men see him readily.

Source: ON JOSEPH 7.42

[AD 465] Maximus of Turin on 1 Peter 1:18

If the price of our life is the blood of the Lord, see to it that it is not an ephemeral earthly field which has been purchased but rather the eternal salvation of the whole world.

Source: SERMONS 59.2

[AD 542] Caesarius of Arles on 1 Peter 1:18

If the unfortunate Jews observe the sabbath in such a way that they do not dare to do any secular work on it, how much more should those who have been “redeemed, not with gold or silver, but with the precious blood of Christ,” pay attention to their price and devote themselves to God on the day of his resurrection, thinking more diligently of the salvation of their souls?

Source: SERMONS 73.4

[AD 735] Bede on 1 Peter 1:18

Knowing that you were not redeemed with corruptible things, with gold or silver, etc. The greater the price by which you were redeemed from the corruption of carnal life, the more you ought to fear, lest perhaps by returning to the corruption of vices you offend the spirit of your Redeemer.

Source: Commentary on the Catholic Epistles

[AD 215] Clement of Alexandria on 1 Peter 1:19

"By precious blood," he says, [1 Peter 1:19] "as of a lamb without blemish and without spot." Here he touches on the ancient Levitical and sacerdotal celebrations; but means a soul pure through righteousness which is offered to God.

Source: Fragment from the Latin Translation of Cassiodorus

[AD 215] Clement of Alexandria on 1 Peter 1:19

This recalls the ancient ceremonies of the Levites and the priests, and relates to a soul made clean by righteousness, which is offered to God.

Source: ADUMBRATIONS

[AD 220] Tertullian on 1 Peter 1:19

" And, for fear you should fly to that statement for a licence to fornication, on the ground that you will be sinning against a thing which is yours, not the Lord's, he takes you away from yourself, and awards you, according to his previous disposition, to Christ: "And ye are not your own; "immediately opposing (thereto), "for bought ye are with a price"-the blood, to wit, of the Lord: "glorify and extol the Lord in your body.

Source: On Modesty

[AD 325] Lucius Caecilius Firmianus Lactantius on 1 Peter 1:19

For when God was about to smite the Egyptians, to secure the Hebrews from that infliction He had enjoined them to slay a white

[AD 407] John Chrysostom on 1 Peter 1:19

We are God’s creatures, but because of sin we have passed under the rule of the devil. Because of that, the Savior has bought us back with his own blood—“you are bought with a price.” Indeed, we have been bought with Christ’s precious blood. Think of a righteous and good householder who does not regard a wicked servant as worthy to serve in his house but hands him over to someone who will correct him. If he then sees his servant being punished by a wicked master and saying: “I will go back to my first master, for he was good to me then and he will be good to me now,” he will give him back his honor and redeem him, so that he might become a productive person. This is what God has done for us. How is it that we both belong to him and do not belong to him at the same time? As creatures we belong to him, but as sinners we have become alien to him and do not belong to him any more. Do not think that you belong to God if you are a sinner, for in that case the devil has got hold of you, and you are his creature. The man of sin, the son of destruction, it is he who has bought you, with blood which is not precious but impure. Indeed, you have been bought by sin, you have been bought by harlotry, and you are impure.

Source: CATENA

[AD 140] Pseudo-Clement on 1 Peter 1:20

I think not that you are ignorant that the living church is the body of Christ (for the Scripture, says, "God created man male and female;" [Genesis 1:27; cf. Ephesians 5:22-23] the male is Christ, the female the church,) and that the Books and the Apostles teach that the church is not of the present, but from the beginning. For it was spiritual, as was also our Jesus, and was made manifest at the end of the days in order to save you. [1 Peter 1:20]

Source: Second Epistle To The Corinthians (Pseudo-Clement)

[AD 160] Shepherd of Hermas on 1 Peter 1:20

For this reason is He old. ""And why is the gate new, sir? "I said. "Because "he answered, "He became manifest

[AD 215] Clement of Alexandria on 1 Peter 1:20

"Verily foreknown before the foundation of the world." [1 Peter 1:20] Inasmuch as He was foreknown before every creature, because He was Christ. "But manifested in the last times" by the generation of a body.

Source: Fragment from the Latin Translation of Cassiodorus

[AD 220] Tertullian on 1 Peter 1:20

We have been predestined by God, before the world was, (to arise) in the extreme end of the times. And so we are trained by God for the purpose of chastising, and (so to say) emasculating, the world.

Source: On the Apparel of Women Book II

[AD 430] Augustine of Hippo on 1 Peter 1:20

Those belonging to the grace of Christ, who are foreknown, predestined and chosen from before the foundation of the world, shall die only insofar as Christ himself died for us, that is, by the death of the flesh only, not of the spirit.

Source: ON THE TRINITY 13.15

[AD 990] Oecumenius on 1 Peter 1:20

Christ existed in earlier times and even before the foundation of the world, when he was hidden by divine providence until the right time should come. He was manifested to the prophets who did their best to examine these matters, as Peter has already mentioned, and now he is even more manifest, since he has been fully and perfectly revealed. Furthermore, Peter adds that he has been revealed for our sake.

Source: COMMENTARY ON 1 PETER

[AD 155] Polycarp of Smyrna on 1 Peter 1:21

And truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory"

[AD 215] Clement of Alexandria on 1 Peter 1:21

Et Petrus similia dicit in Epistola: "Ut fides vestra et spes sit in Deum, cure animas vestras castas effeceritis in obedientia veritatis; "

Source: Clement of Alexandria Stromata Book III

[AD 614] Andreas of Caesarea on 1 Peter 1:21

Peter did not stop at Christ’s death but went on immediately to remember his resurrection as well. Just because you hear that the Father has raised the Son, do not retort that the Son cannot raise himself. For listen to what Christ says: “Destroy this temple and in three days I shall raise it up again” and again: “I have power to lay down my life, and I have power to take it up again.” The apostle says these things in order to teach us that the Father and the Son hold everything in common.

Source: CATENA

[AD 160] Shepherd of Hermas on 1 Peter 1:22

"He said to the Shepherd, "I see that the servant of God wishes to live, and to keep these commandments, and will place these virgins in a pure habitation."

[AD 449] Hilary of Arles on 1 Peter 1:22

Why does Peter talk about purifying our souls but says nothing about the body? The reason for this is that true purity comes from within. If the soul is clean, the body will be cleansed as well.

Source: INTRODUCTORY COMMENTARY ON 1 PETER

[AD 990] Oecumenius on 1 Peter 1:22

This means: “When you have pulled yourselves together and determined to obey the truth by the power of the Spirit.” For it is also possible to “obey” in evil and vicious matters, but that is not in the Spirit. And since there is a purification or preparation which must come before obedience, Peter wants to bring in as many extra helpers as possible. This is the role of brotherly love, which makes our neighbors also partakers of the good things which we have found.

Source: COMMENTARY ON 1 PETER

[AD 215] Clement of Alexandria on 1 Peter 1:23

"Being born again, not of corruptible seed." The soul, then, which is produced along with the body is corruptible, as some think.

Source: Fragment from the Latin Translation of Cassiodorus

[AD 398] Didymus the Blind on 1 Peter 1:23

Peter uses the words regeneration and restitution to signify the introduction of birth after the destruction of the first generation of mankind. For how could that not have been destroyed, seeing that it is corrupt, in order to make room for the incorruptible which is coming and which will remain forever? For there is a first birth, in the descent of Adam, which is mortal and therefore corruptible, but there is also a later birth which comes from the Spirit and the ever-living Word of God.

Source: COMMENTARY ON 1 PETER

[AD 614] Andreas of Caesarea on 1 Peter 1:23

The Gospel says: “Heaven and earth will pass away, but my words will not pass away, says the Lord Jesus Christ.”

Source: CATENA

[AD 735] Bede on 1 Peter 1:23

Born not of corruptible seed, etc. Such is in the Gospel of John: To those who believed in his name, who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God (John 1). Therefore, just as the price of the Lord's passion by which we have been redeemed is incorruptible, so also is the sacrament of the holy font by which we are reborn. These are so interconnected with each other that neither can confer salvation upon us without the other. For indeed, the Lord in the time of His Incarnation redeemed us all together with His holy blood, so that also in our time, individually through the regeneration of baptism, we ought to reach the fellowship of the same regeneration. Of this regeneration, it is well said that it is not of corruptible seed, but through the word of the living and eternal God, so that it is understood hence that just as from corruptible seed is born flesh which is corrupted, so through water consecrated by the word of God, a life that does not know faith is granted to us. This indeed is aptly supported by prophetic testimony, adding:

Source: Commentary on the Catholic Epistles

[AD 850] Ishodad of Merv on 1 Peter 1:23

Your birth is not human and is far removed from corruption and death, because the Holy Spirit is its mediator, and as John said, you have been born not of the will of man but of God. The living word is the Spirit’s promise of everlasting life.

Source: COMMENTARIES

[AD 339] Eusebius of Caesarea on 1 Peter 1:24

This is the nature of all flesh, and the portrait of a man made from clay, I mean someone who loves his own body and lives according to the flesh. Like the grass of the field and like beautiful flowers he will soon wither and die.

Source: CATENA

[AD 395] Gregory of Nyssa on 1 Peter 1:24

If someone despises whatever is held in honor among men and longs only for the divine life, is he likely to think of the grass which exists today and is gone tomorrow as something worth striving for?

Source: ON VIRGINITY 4

[AD 449] Hilary of Arles on 1 Peter 1:24

Here we see the two sides of the human being. The outer man is like the flower of the field which is mortal and will pass away, whereas the inner man lives forever by the power of the living God.

Source: INTRODUCTORY COMMENTARY ON 1 PETER

[AD 458] Theodoret of Cyrus on 1 Peter 1:24

Just like grass, the people have dried up and their flower has fallen. God here foretold the salvation of the Gentiles and the sterility of the Jews. For by nature the human race is like grass, and the flowers of the grass are our pride and glory. But just as when the grass withers the flowers fall off, so when men die, their pride and glory are extinguished.

Source: CATENA

[AD 735] Bede on 1 Peter 1:24

Because all flesh is like grass, etc. Therefore, just as perishable flesh generates perishable flesh, so the word of the Lord, which remains forever, gives eternal life in both flesh and soul to those whom it regenerates from water. Saint Cyprian, in his book on the Dress of Virgins, thus recalls this testimony: "Isaiah's God, he says, proclaims: All flesh is grass, and all its glory is like the flower of the field. The grass withers, the flower falls, but the word of the Lord endures forever." It is not fitting for any Christian, and especially not for a virgin, to consider any fleshly glory and honor, but to seek only the word of God and embrace what is good and will endure forever. Or if there is to be any glorying in the flesh, it is clearly when one suffers in the confession of the name, when a woman is found stronger than torturing men: when she endures fires, or crosses, or iron, or beasts, so that she may be crowned. Those are the precious adornments of the flesh, those are the better ornaments of the body. However, let it not trouble the reader that in this sentence of the prophet, he used "claritas" while our translation says "gloria," for both are commonly translated from the one Greek word, which is δόξα (doxa), into Latin.

Source: Commentary on the Catholic Epistles

[AD 215] Clement of Alexandria on 1 Peter 1:25

"But the word of the Lord," he says, "endures for ever:" as well prophecy as divine doctrine.

Source: Fragment from the Latin Translation of Cassiodorus

[AD 215] Clement of Alexandria on 1 Peter 1:25

The Word of God remains forever—both prophecy and divine teaching.

Source: ADUMBRATIONS

[AD 614] Andreas of Caesarea on 1 Peter 1:25

God foresaw and forewarned us about all the above, but although he sees our great disobedience, the Lord of all persists in guiding us toward salvation.

Source: CATENA