First Peter 4:7-11 is the Epistle reading used in the Extraordinary Form of the Roman Rite. For more resources (both forms of the Rite) go here.
1Pe 4:7 But the end of all is at hand. Be prudent therefore and watch in prayers.
The first part of the letter’s body (1 Pet 1:3-2:10) was permeated by joy as the author laid out what it meant to exist as an alien (1 Pet 1:1) in this world (i.e., as someone who has been called to and waits for a heavenly homeland, see 1 Pet 1:3-5). As we await our heavenly inheritance we are called upon to live as witnesses to it (1 Pet 2:11-4:6). In order to live as witnesses we must embrace an inner freedom, and this is the burden of the second part of the letter
But the end of all is at hand. Though this letter is about how to act in this world its exhortations are eschatological, i.e., originating from and oriented towards the end time, keeping us focused on our destiny (1 Pet 1:6-9, 1 Pet 1:13-21; 1 Pet 2:11-12; 1 Pet 3:8-12).
In the immediate context the statement that the end of all is at hand links up with 1 Pet 4:1-6~1 Since therefore Christ suffered in the flesh, arm yourselves with the same thought, for whoever has suffered in the flesh has ceased from sin, 2 so as to live for the rest of the time in the flesh no longer by human passions but by the will of God. 3 Let the time that is past suffice for doing what the Gentiles like to do, living in licentiousness, passions, drunkenness, revels, carousing, and lawless idolatry….5 but they will give account to him who is ready to judge the living and the dead. (RSV)
The nearness of the end and the judgment is a primary reason for the moral exhortations found throughout the letter. This aspect of the letter appears to have given rise to scoffers, forcing Peter to deal with them in his second letter (2 Pet 3). The at hand nature of the end is not about time, rather, it is about it sudden, unexpected coming~1 This is now the second letter that I have written to you, beloved, and in both of them I have aroused your sincere mind by way of reminder; 2 that you should remember the predictions of the holy prophets and the commandment of the Lord and Savior through your apostles.
3 First of all you must understand this, that scoffers will come in the last days with scoffing, following their own passions 4 and saying, “Where is the promise of his coming?…8 But do not ignore this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day.
9 The Lord is not slow about his promise as some count slowness, but is forbearing toward you, not wishing that any should perish, but that all should reach repentance. 10 But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and the works that are upon it will be burned up. (2 Pet 3. RSV).
Be prudent therefore, and watch in prayer. To be prudent is to live as God wills, For the time past is sufficient to have fulfilled the will of the Gentiles, for them who have walked in riotousness, lusts, excess of wine, revellings, banquetings and unlawful worshipping of idols (1 Pet 4:3). Prudence is the opposite of living in confusion regarding righteousness (1 Pet 4:4).
Watch in prayer would be better translated as “be sober in prayer.” Prayer life is here being contrasted to the “will of the Gentiles” in the just quoted passage (1 Pet 4:3). To be sober means one is not conformed to the passions of your former ignorance, (RSV, see 1 Pet 1:13-14). To be sober and watchful in prayer is to escape the devil who must be resisted in firmness of faith 1 Pet 5:7-8).
1Pe 4:8 But before all things have a constant mutual charity (love) among yourselves: for charity (love) covereth a multitude of sins.
Father Donald Senior, in his commentary on 1 Peter in the Sacra Pagina Series notes an apparent word play between verses 7 and 8. Verse 7 opened with the phrase panton de to telos (“but the end of all things…”). Verse 8 opens with pro panton (“above all things“). The connection established by all is obvious, but a connection also exists between above and end, both implying an extreme. Because the end of all things is at hand it is imperative that love be recognized as of first importance, above all other things.
Such love is a manifestation of purity of soul and obedience to the truth (1 Pet 1:22). Love of the brotherhood is how we manifest ourselves as true servants of God (1 Pet 2:11-17). To love means being willing to suffer in doing what is right (1 Pet 3:8-17), and this in imitation of Christ (1 Pet 3:18-22).
For charity covereth a multitude of sins. Alludes to Proverbs 10:12~”Hatred stirreth up strifes: and charity covereth all sins.” See also James 5:20.
Pope St Clement: Who can describe the [blessed] bond of the love of God? What man is able to tell the excellence of its beauty, as it ought to be told? The height to which love exalts is unspeakable. Love unites us to God. Love covers a multitude of sins. (1 Letter to Corinth).
St Clement of Alexandria: This blessedness came on those who had been chosen by Cod through Jesus Christ our Lord. For”love hides the multitude of sins. (Stromata).
1Pe 4:9 Using hospitality one towards another, without murmuring.
Hospitality, literally, “love of the stranger,” is one way in which love towards the brotherhood is manifested. St Peter has in mind here openness towards fellow Christian exiles in this world, especially missionaries, but also brothers and sisters of differing social classes (see Matt 10:11-15; Matt 25:35; Rom 15:7; 1 Cor 11:17-34; 1 Tim 3:2; Titus 1:7; James 2:1-7).
1Pe 4:10 As every man hath received grace, ministering the same one to another: as good stewards of the manifold grace of God.
Grace is not given to be squandered for ourselves, it is given for the sake of others (see 1 Cor 12:4-31; Rom 12:3-8). The term steward means “one who manages a house” and fits in well with the image of the Church as a spiritual house (1 Pet 2:5).
1Pe 4:11 If any man speak, let him speak, as the words of God. If any minister, let him do it, as of the power which God administereth: that in all things God may be honoured through Jesus Christ: to whom is glory and empire for ever and ever. Amen.
If any man speak, let him speak, as the words of God. Hospitality and the right use of God’s gifts are how we manifest love towards one another. In many passages of Scripture love-or lack thereof-manifests itself in words, as some verses I’ve already referred to make clear (e.g., Prov 10:12 and James 5:20, note their context). We all, each according to the gifts he has received, have a mission of making the word of God known, and this must be done in love. More than this, in our communications we must always act as if what we are saying is the very word of God, not engaging in hatred, vulgarity, lewd talk, etc. We have been purified by obedience to the truth, born anew by the word of God (1 Pet 1:22-25), therefore, we should present ourselves in a holy manner (1 Pet 2:11-12), and this includes our speech (1 Pet 3:8-17).
If any minister, let him do it, as of the power which God administereth. We are all, according to the gifts we have, stewards of God’s spiritual house, but God Himself is the ultimate administrator, the One through Whom our gifts and roles come, therefore, one must act accordingly, that in all things God may be honoured through Jesus Christ.
To whom is glory and empire for ever and ever. Amen. A doxology, suggesting that perhaps this letter was intended to serve as a liturgical homily; perhaps as a catechetical instruction to the newly baptized (see the footnote to this verse in the NAB).
1Pe 4:12 Dearly beloved, think not strange the burning heat which is to try you: as if some new thing happened to you.
1Pe 4:13 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.
Christians are bidden to think it is not strange that persecution (burning heat) is their lot. The word here translated as not strange is ξενιζεσθε, which is derived from ξενίζω, coupled with a negation. ξενίζω (“strange,” “foreign“) is transliterated into our English alphabet as xenizō, a word forming the basis for our terms xenophobic, xenophobia, etc. Its use here should be seen in relation to St Peter’s description of Christians as strangers dispersed throughout the world (see 1 Pet 1:1). Christians are called to live as foreigners in this world, contributing to the well-being of their current state of residence (the world) but living with an eye toward their real home (heaven). This means they must avoid all that would hinder their homecoming (1 Pet 2:11). Such things are to be foreign to us, and vice versa, as the saying goes. We are merely travelers through this world, on an exodus to a better home, thus St Peter exhorts us to have the loins of your mind girt up, being sober, trust perfectly in the grace which is offered you in the revelation of Jesus Christ. As children of obedience, not fashioned according to the former desires of your ignorance, But according to him that hath called you, who is holy, be you also in all manner of conversation holy: Because it is written: You shall be holy, for I am holy (1 Pet 1:13-16). As the ancient Israelites girt up their loins in preparation for their exodus to the promised land (Exodus 12:11), we are called upon to have our entire being prepared for the Lord’s coming: Let your loins be girt and lamps burning in your hands. And you yourselves like to men who wait for their lord, when he shall return from the wedding; that when he cometh and knocketh, they may open to him immediately (Luke 12:35-36).
This attitude of separation is strange to the worldly, and becomes a trial for Christians who become victims of xenophobia: For the time past is sufficient to have fulfilled the will of the Gentiles, for them who have walked in riotousness, lusts, excess of wine, revellings, banquetings and unlawful worshipping of idols. Wherein they think it strange (ξενιζονται = xenizontai) that you run not with them into the same confusion of riotousness: speaking evil of you (1 Pet 4:3-4). This attitude of the worldly constitutes the burning heat St Peter speaks of in the present verse.
This burning heat is meant to purify us in preparation for the second coming and our entry into our heavenly home: Wherein you shalt greatly rejoice, if now you must be for a little time made sorrowful in divers temptations: That the trial of your faith (much more precious than gold which is tried by the fire) may be found unto praise and glory and honour at the appearing of Jesus Christ (1 Pet 1:6-7). This purification begins with the embracing of obedience to the truth through the Spirit to brotherly love unfeigned~ literally, love un-hypocritical. (1 Pet 1:22). In the midst of these trials we are to maintain good conduct among unbelievers (1 Pet 2:13-17), Sanctifying Christ in our hearts with modesty and fear, having a good conscience: that whereas they speak evil of you, they may be ashamed who falsely accuse your good conversation in Christ (see 1 Pet 3:13-17). This is to imitate and to partake of the sufferings of Christ: For unto this are you called: because Christ also suffered for us, leaving you an example that you should follow his steps. Who did no sin, neither was guile found in his mouth. Who, when he was reviled, did not revile: when he suffered, he threatened not, but delivered himself to him that judged him unjustly (1 Pet 2:21-23). As chosen ones we have received a great gift, therefore we will be called to give a greater accounting: You only have I known of all the families of the earth: therefore will I visit upon you all your iniquities (Amos 3:2). And that servant, who knew the will of his lord and prepared not himself and did not according to his will, shall be beaten with many stripes. But he that knew not and did things worthy of stripes shall be beaten with few stripes. And unto whomsoever much is given, of him much shall be required: and to whom they have committed much, of him they will demand the more (Luke 12:47-48). For the time is, that judgment should begin in the house of God. And if at first with us, what shall be the end of them that believe not the gospel of God? (1 Pet 4:17). Because we believe the gospel of God and act accordingly, we have an attitude which causes us to rejoice when we partake of the sufferings of Christ, for when his glory shall be revealed, we will be glad with exceeding joy.
May 16: Resources for Sunday Mass (Both Forms of the Rite)
Posted by Dim Bulb on May 15, 2010
This post will contain links to resources for both Forms of the Roman Rite before Saturday Afternoon.
Those who will be celebrating the Feast of the Ascension this Sunday can find resources here.
ORDINARY FORM:
Readings.
St Augustine on Psalm 97.
Pope John Paul II on Psalm 97.
St Cyril of Alexandria on John 17:20-26.
St Augustine’s Tractates on John 17:20-26. From New Advent.
Tractate 110 John 17:21-23
Tractate 111 John 17:24-26
Aquinas’ Catena Aurea on John 17:20-26.
Aquinas’ Lectures on John 17:20-26. Scroll up very slightly, read lectures 5 & 6.
Cornelius a Lapide on John 17:20-26.
Dr Scott Hahn Podcast. Very brief. Does a good job of highlighting main theme(s).
Navarre Bible Commentary. The brainchild of St Jose Marie Escriva.
Word Sunday. Readings with notes.
Lector Notes. These notes try to serve the Church by helping lectors prepare to proclaim the Scriptures in our Sunday assemblies. For each day’s first and second readings (and occasionally for the gospel), the Notes give the historical and theological background, plus suggestions on oral interpretation.
Scripture In Depth.
Thoughts From the Early Church. Brief excerpt from St Cyril.
EXTRAORDINARY FORM:
My Notes on 1 Peter 4:7-11.
St Augustine’s Tractates on John:
St Thomas Aquinas’ Catena Aurea on John 15:26-27; 16:1-4.
St Thomas Aquinas’ Lectures on John:
Devout instruction on the Epistle and Gospel. The readings with notes, prayers, meditations, etc.
Homily on the Epistle.
Homily on the Gospel.
Dogmatic Homily: What Faith Teaches Concerning the Holy Ghost.
Liturgical Homily: Preparing For Pentecost. Scroll down slightly.
Symbolical Homily. Scroll down slightly.
Moral Homily: The Vice of Lying. Scroll down slightly.
Moral Homily: On Scandal. Scroll down slightly.
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