Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)

Second Epistle of Peter. Argument. Since this same Peter again writes to those who have already believed, the Epistle is a reminder of the earlier one. For knowing that his own departure from the body would be swift, he hastened to remind all concerning the teaching of which they had been instructed. And first he expounds concerning faith, showing from the prophets that it had been proclaimed, and that the prophecies concerning the Saviour are not human but were spoken by God. Then he commands not to heed those who deceive, saying that their destruction will come, just as happened to the transgressing angels. He foretells in the Epistle that there will be days in which impostors will go about and will wish to deceive some, saying that our proclamation of the coming of the Saviour is in vain because it is always spoken of and has not yet occurred. From these, then, and especially from such, he commands to abstain, teaching not to be negligent with regard to times; for all time is nothing before the Lord, because one day is as a thousand years, and a thousand years as one day. And he affirms and demonstrates that the day of the Lord will come quickly, and he commands that they be prepared for it with good works, and that they love what was written by the Apostle Paul, and not heed those who slander these writings, because these same persons slander all the divine scriptures. Having thus reminded and arranged that all should foresee matters, he exhorts not to fall away from the aim of faith, and thus he concludes the Epistle.

Chapter 1

Concerning the calling that is confirmed in faith, by the works of virtue, and the hope of future goods. Symeon Peter, slave and apostle of Jesus Christ, to those who have obtained faith equal to ours in the righteousness of our God and Savior Jesus Christ. See how from the beginning he raises up the souls of the believers, referring them to an equal gift with the apostles. For the grace of divine baptism is equal. May grace and peace be multiplied to you in the knowledge of God and of Jesus Christ our Lord. Of Chrysostom. For nothing is equal to this; therefore we pray and say, asking the Angel of peace; and everywhere we ask for peace in the churches, peace in the prayers, in the litanies, in the salutations; and once, twice, thrice, and many times the one presiding over the church gives it, "Peace to you"; why? Because this is the mother of all good things; this is the foundation of joy. Therefore Christ also commanded the Apostles to say this immediately upon entering houses, as a symbol of good things; "For entering," he says, "into the houses, say, Peace to you; for without this, everything is superfluous; and Christ said to the disciples, 'I give you my peace.' This paves the way for love. Since all things have been given to us by his divine power for life and piety, through the knowledge of the one who called us by his own glory and virtue; through which the greatest and most honorable promises have been given to us, so that through these you may become partakers of the divine nature, having escaped the corruption in the world through desire.

After a long interval he gives back; and the meaning is this: that having received countless good things through the manifestation of Christ, through which we are able to become partakers even of the divine nature, and to be brought to life and

piety. Therefore we ought to conduct ourselves in such a way as to supply virtue to faith, and through virtue to walk the path of progress according to piety, until we come to the perfection of goods, which is love. And having brought every zeal to this very thing, supply virtue in your faith, and in virtue knowledge, and in knowledge self-control, and in self-control patience, and in patience piety, and in piety brotherly love, and in brotherly love love. For these things, being present and abundant in you, render you neither idle nor unfruitful for the knowledge of our Lord Jesus Christ. Of Chrysostom. What are these things? Those previously mentioned: virtue, knowledge, self-control, patience, piety, brotherly love, love, which must not only be present in us but also abundant; for if presence benefits, abundance benefits much more. And what is the benefit from them? That one has confidence on the day of our Lord Jesus Christ. He speaks of his second coming, when he comes to judge the living and the dead. Truly great and surpassing good is having confidence before the divine and fearful tribunal. For he to whom these things are not present is blind, seeing dimly. Of Chrysostom. Hearing these things, then, let us fortify ourselves on all sides and attend to what is said, and cleanse ourselves of worldly things. But if we do some things and neglect others, we will have no advantage; for if not in this way, we perish in that way. For what difference does it make if it is not through wealth but through indolence?

if we are not corrupted through laziness but through cowardice? For even the farmer, whether he loses the seed in one way or another, mourns equally. And from the opposite, it rouses us to work at all the aforementioned goods. Having taken forgetfulness of the purification of his former sins.

For it is necessary, knowing that he has been purified and has partaken of holiness, to be sober, so that he may preserve the sanctification through everything, without which no one will see the Lord.

Chapter 2

An exhortation to remind them of the teaching after his departure, and how on Mount Thabor he heard the voice of God concerning Christ. Therefore, brothers, be more zealous, so that through good works you may make your calling and election secure. So that you may not be judged as having forgotten the gift of God, but may remain, having your calling secure. For by doing these things you will never stumble. For thus will your entry into the eternal kingdom of our Lord and Savior Jesus Christ be richly provided. Therefore I will not neglect always to remind you of these things, even though you know them and are established in the present truth. Again he says the things previously mentioned, virtue and the commandments revealed subsequently, through which they enter with great boldness into the kingdom of heaven. But see how, having first exhorted by means of fearful things, he also exhorts by means of good things, from the tribunal of the judge, having called it the kingdom of heaven. Lest they, being continually reminded of these things, seem to be condemned for idleness and be grieved, for this reason he added, by way of healing, "even though you know them and are established in the present truth." And I consider it right, as long as I am in this tabernacle, to rouse you by reminder, knowing that the putting off of my tabernacle is very swift, as also our Lord Jesus Christ revealed to me. And I will be zealous that even after my departure you should always make remembrance of these things.

He gives the reason for the reminder; this is that he expects to be quickly removed from this present life. For we did not, following after cleverly devised fables, make known to you the power and presence of our Lord Jesus Christ, but having become eyewitnesses of his majesty; for having received honor and glory from God the Father, a voice of this kind being borne to him from the magnificent glory. To the teachings of the wise men of this world. Cyril. For indeed the problems of the heretics are myths and human sophistries, which Paul, wishing us to shun, writes: "After a first and second admonition, dismiss the heretical man," and so forth. He now begins his attack against the heretics; inasmuch as they, not having the truth, are compelled to embellish falsehood with various words; but we, he says, not so, but we beheld the truth with our eyes, being with him on the mountain; we have therefore also the prophets who foretold this same truth to us, and thus through sight the word of the prophets became more certain to us; for what they said, Christ, being present, confirmed. And we are witnesses, who also heard the testimony of the Father. And you will do well to obey the prophetic word; for this enlightens those in ignorance, until the pure light of the Gospel shines for you, and the morning star of the intellect, that is Christ, rises in your hearts. Having been testified to by the Father. This is my beloved Son, in whom I am well pleased.

And this voice we heard borne from heaven, being with him on the holy mountain. This was now borne a third time: first at the baptism; second when the Son cried out to the Father, “Father, glorify me with the glory which I had, before the world existed, with you”; and third at the Transfiguration.

And we have the prophetic word as a more certain authority, to which you do well to attend, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. For if the same Spirit inspires the prophets of the new and the old covenant, but if a revelation is given to one who is seated, the first has a command to be silent; certainly the prophets did not prophesy while standing outside themselves, but while standing in their natural state. And willingly and knowingly they served the word that came to them; which word was never borne by human will, but is carried from God to men. These men willingly serve it. For this reason even Balaam is commanded to speak what is suggested to him, as he has the free will also not to speak it. And this is confirmed also by Jonah. Know this first, that no prophecy of Scripture receives its own interpretation. For prophecy was never borne by human will, but men who are saints of God spoke while being borne by the Holy Spirit. The prophets, it is said, did not interpret themselves; for they did not speak to themselves, but served the Holy Spirit. What then is their interpretation, if not the works which Christ showed when he came? So whoever wishes to ascertain the words of the prophets will seize faith in the Lord Jesus, through which the oracles of the prophets are known. John before us bearing witness: Christ comes from heaven, enlightening every man.

It shows directly, then, that the activity of prophesying belongs to the Holy Spirit; and Paul also attributes prophecy to the Holy Spirit, saying: “But to another prophecy, and so forth.” Therefore, the one who prophesies undoubtedly speaks from the Holy Spirit, by a tongue that is set in motion.

Chapter 3.

Foreword concerning the deceptive uprising of heretics, their impiety, and the punishment that will come upon them. And there were also false prophets among the people. Lest, having heard a prophetic word, they believe simply and indiscriminately in those who have been named, for this reason he says, be on your guard, so that, persuaded by the false prophets instead of the true prophets, you may not go astray. As also among you there will be false teachers, who will introduce destructive heresies, and, denying the master who purchased them, will bring swift destruction upon themselves; and many will follow their licentious ways. He has already touched upon the attack against the Nicolaitans; he says their wickedness is twofold: they are most impious in doctrine and most licentious in life. Because of them the way of truth will be blasphemed. For those who are still in error, seeing such things happening concerning the teachers of the truth, in ignorance blaspheme the truth. This is similar to what was said to the Jews: “Because of you my name is blasphemed among the nations.” And with greed they will traffic in you by means of fabricated words. That is, for the sake of gain; for “greed” sometimes denotes injustice, sometimes profit; hence he fittingly added “they will traffic.” And, completely alienating them from divine teaching, he said they use “fabricated words.” For them the judgment has long been not idle, and their destruction does not slumber. But, he says, they will receive the wages of impiety, death; and “long” is indicative of God’s foreknowledge. Just as

For he, foreseeing the good, prepared for them the good things in the heavens; so also, foreknowing the wicked, he prepared a fitting place for them. For if God did not spare the angels who sinned, but bound them in chains of darkness and consigned them to Tartarus, kept for judgment; and he did not spare the ancient world. From Cyril, from the Commentary on the Prophet Micah. The appointed text: "And the valleys shall melt like wax before the face of fire, and like water flowing down." The valleys are the herd and multitude of demons, the lowly and abject, melted like wax; and flowing like water into the recesses of Hades. For the evil spirits approached Christ and begged him not to order them to go into the abyss. For as others had already been sent ahead, those who remained were terrified of the thing. Note concerning angels, that even angels who sin are punished. When Christ came from the heavens, he shut up especially the most chief of the demons into the abyss; and this is clear from the spirits begging not to be cast into the abyss. Some he bound, others he ordered to be pursued, from his saying, "Behold, I have given you authority over unclean spirits." "For cast out demons," he says. At the time of the consummation, he brings out those whom he previously shut up for greater punishment, casting them into the eternal fire. From Hesychius the Presbyter, from the Interpretation of the Psalms. The appointed text: "Who will seek out his mercy and truth?" For who can comprehend his philanthropy, or who can reckon his truth?

For from the truth, “He did not spare the angels who sinned,” but on account of philanthropy he brought prostitutes and tax collectors into the kingdom. Proof that the impious will certainly be punished; proceeding then with the examples, he also speaks of the things concerning Sodom, that they were set forth for this reason, so that someone looking upon them might not be impious, knowing that similar things will certainly

...he might receive the same punishment. And he intertwines with them also the matters concerning Lot, teaching that it is possible, by not sharing in the company of the wicked, to be outside their similar punishment. But he preserved Noah, the eighth herald of righteousness. Philo. For men judge lives in one way, and the divine in another: the former from visible things, the latter from the invisible reasonings of the soul. Having brought a flood upon a world of impious men. Saint Ephraim. For a terrible destruction held the life of those who boasted, fornicated, and raged against piety; their life was nothing but madness and pleasure; they were like beasts toward sheep, having peace only with women, and even in them enduring no ordinary war; a woman was carried around for twenty murders of men; for corruption exercised the strength of the body in adultery. And women had no boast in good will, but in polyandry; thus they too raged, no less than the men, warring against souls. They wished for those who had [husbands] to die, so that they might serve corruption; passion in them advanced to incontinence, so that they even drew the sons of God to shameful intercourse. These were from the race of Seth, sons of God, since also the Gospel says concerning Christ, that he became son of Seth, son of Adam, son of God. And he named Israel firstborn son. And having reduced the cities of Sodom and Gomorrah to ashes, he condemned them to destruction, setting an example for those who would later be impious; and he rescued the righteous Lot, oppressed by the lawless way of life in licentiousness. Chrysostom.

Do you wish to learn the reason why these things happened then? There was one sin, grievous and accursed; yet the people of that time persisted in it even among children, and for this reason they paid this penalty. For the righteous man, dwelling in Ephraim, was offended in sight and hearing by those who were reveling.

them, day after day, tortured a righteous soul with lawless deeds. The Lord knows how to rescue the pious from trials and to keep the unjust to be punished on the day of judgment. From Severus, from the letter to Leontius Charyotlarios. One must be clearly persuaded that even the groan over these things and the sympathy for those who suffer bring the greatest reward from God and procure intimacy with him. And to such an extent that often, when public wrath is impending, those crushed by grief and compassionate in mind are delivered. Hence the chief and eminent of the Apostles, Peter, wrote something of this sort about Lot, who was rescued from the destruction of Sodom: "For the righteous man, dwelling among them by sight and hearing," and so forth. Especially those who go after the flesh in desires of defilement and despise lordship. Reckless, self-willed, they do not tremble at blaspheming opinions, where Angels, being greater in strength and power, do not bear a blasphemous judgment against them before the Lord. From the examples he came aptly to the present subject; this is that of the Simonians, who mixed licentiousness with impiety. These, like irrational animals, born for capture and corruption, blaspheming in matters they do not understand, will be destroyed in their own corruption, receiving the reward of injustice. From Cyril. And indeed the divine psalmist says, "Man, being in honor, did not understand; he was compared to the senseless beasts and likened to them." For having habits of irrationality intertwined, as it were, they appeared to differ but little from beasts, as I said, which are made only for corruption.

Before, he says, by being impious he showed his entire life to be corrupted. It is customary for divine Scripture to take things that are natural and divine as images and examples for human beings.

He does this so that from those natural things the movements of human beings that arise from choice may be made evident. And in this way, whether the character of these things is base or just is shown. In the case of base things, if he gives a command, he says, "Do not become like a horse or a mule, which have no understanding," or also when he rebukes those who have become such, he says, "A man who was in honor did not understand; he was compared to the senseless beasts and was likened to them." And again, "They became mares mad for the male." And the Savior calls Herod "a fox," and he commanded his disciples, "Behold, I send you as sheep in the midst of wolves; become wise as serpents, and guileless as doves." He said this not so that we should become serpents or doves—for he himself did not make us thus, and nature does not know this—but so that we, on the one hand, might flee the irrational impulses of the former, and on the other hand, take up the prudence of the serpent, that we might know and not be deceived by it, and take up the gentleness of the dove. And again, in the case of divine things, taking images for human beings, the Savior says, "Become compassionate, as your Father in heaven.

And, “You will be perfect, as your heavenly Father is perfect.” He said this also, not that we might become like the Father again—for it is impossible for us to become like the Father, being creatures and coming from non-being—but just as he does not command that we become beasts, saying, “Do not become like a horse or a mule,” so that we might not imitate their irrationality; thus he did not say, “Become compassionate like the Father,” so that we might become like God, but so that, looking to his benefactions, we might do the good things we do not for the sake of human beings, but for his sake; so that we might receive the reward from him and not from human beings. For just as there is one Son by nature and true and only-begotten, we also become sons by grace of the one who called us; and, being human beings, we are called gods, not as the true God or his Word, but as the God who granted this willed it; so also we become compassionate like God, not being equal to God, nor becoming benefactors by nature and true ones; for beneficence is not our invention but God’s.

The things that come from God to us by grace, these we also should pass on to others, not making distinctions, but simply extending beneficence to all; for in this alone can we in some way become imitators of him, and not otherwise, because we minister to one another on his behalf. They consider pleasure to be the luxury of the day, stains and blemishes, reveling in their deceptions. When they have deceived, he says, and are able to act licentiously with the men and women who are with them, the matter will prepare them to fulfill their own licentiousness. Feasting together with you, they have eyes full of adultery and unceasing sin; luring unstable souls, they have a heart trained in covetousness. It is not for love and the sharing of salt, he says, that they feast with you, but to find a suitable opportunity for deceiving women; and the Apostle has said something similar about them: “Those who insinuate themselves into houses and captivate women heaped with sins.” Children of a curse, having left the straight path, they wandered, following the way of Balaam son of Beor, who loved the wages of injustice. So from this too we have learned that it was because of his love of money that Balaam, through his frenzied divination, which he nourished, was once hindered by God.

The second thing: he was eagerly hastening to go to Balak, and having been disciplined only by the fear of God and by the terrors that beset him along the way, he did not corrupt the word of blessing—which was of the power of God, not of his own depraved intention, nor of his tongue, which had been nurtured in the service of falsehood. And he received a reproof of his own lawlessness: a voiceless beast of burden, speaking with a human voice, prevented the prophet's madness.

In the book of Numbers it is recorded, and it says, "God opened the mouth of the she-ass, and it said to Balaam, 'What have I done to you, that you have mocked me this third time?'" and so forth. Concerning these things, therefore, the commentators say, "Balaam's she-ass condemns him, because he obeyed the Angel and withdrew, but he himself, having heard God, 'You shall not go nor curse the people,' did not obey the counsel." Hence the she-ass becomes his teacher, and having been judged against him, she was justified over him. Eusebius of Emesa. You demand that I keep obedience to you, but are you not afraid to disobey God? And you are indignant as though overlooked by me, but you yourself, having disregarded the command of God, were not reverent? Therefore the Apostle says in the Catholic Epistle, "A voiceless beast speaking with a human voice rebuked the prophet's folly." Of Chrysostom. If the grace of God worked even in an ass and not in vain, for the sake of economy and the benefit of the Israelites, it is evident that it will deign to work in us, but it will endure even this for our sake. These are waterless springs. Not having the living word of the Spirit, the torrent of luxury, which floods into the glory of nations. And mists driven by a storm, for whom the darkness of shadow has been preserved forever. They are not, it says, transparent like the saints who are clouds, but mists, that is, full of darkness and gloom; driven by the evil spirit. Uttering boastful vanities, they entice with desires of fleshly licentiousness those who have truly fled, those who are wandering in error.

And the words are vanity, he says, and boastful; so that they may be punished not only for their impiety, but also for the magnitude of their impiety. S in effect Cod. h being driven Cod.

They promise them freedom, yet they themselves are slaves of corruption; for to whatever one is subject, to that one is also enslaved. This freedom from deception, evidently, is why he placed those who live in error first. For if, having fled the defilements of the world and come to knowledge of the Lord and Savior Jesus Christ, they become entangled again and are overcome, their last state has become worse than the first. For it would have been better for them not to have known the path of righteousness than, having known it, to turn away from the holy commandment delivered to them. And what has happened to them is like the true proverb: a dog returning to its own vomit, and a sow, having washed, rolling again in the mire. Through these things he shows that they do not free those who obey them from deception, but rather drag them into worse deception. And he says the last state is worse than the first because, while formerly living in ignorance, they had an opportunity for conversion; but now, sinning in what seems to be knowledge, what opportunity for salvation can they still find?

Chapter 4.

A recapitulation concerning the wickedness of heretical men. That Christ will come suddenly at the consummation of this age; so that one must be prepared with every virtue. This already, beloved, I write to you a second epistle, in which I stir up your sincere mind by way of reminder: to remember the words previously spoken by the holy prophets, and the commandment of our apostles, of the Lord Jesus Christ; knowing this first, that the mockers will be pitied at the end of days in their mockery, according to their own ways.

...pursuing desires and saying, "Where is the promise of his coming? For since the fathers fell asleep, everything remains thus from the beginning of creation." That without faith it is impossible to be pleasing, Paul says, the priest of the divine mysteries. And to those who err in ignorance of this, perhaps one might grant pardon; but to those who have once recognized the truth and then run back again, no account of pardon remains. Against the impious Lampetians, that is, the Euchites or the Ophians; for error is many-named, since it is also many-formed. The statement "the present heavens and earth are stored up by the same principle" is likened to the events at the time of the flood; for it says that just as through the former heavens and earth the then world perished, being overwhelmed by the flood, so when the heavens and earth are resolved into fire, the impious and sinful will be utterly destroyed; and this is the point of the likeness, that they perish together just as those who perished in the flood did; "for as in the days of Noah," says the Lord, "they ate, they drank, they married, they gave in marriage; until the day Noah entered the ark, and the flood came and carried off all, so will be the coming of the Son of Man." And further arguing that it will be so, he says that the day of judgment will come hidden like a thief, in which the heavens will swiftly and without delay pass away, the elements being melted away by the fire brought upon them.

after which, the heavens having passed away in a rushing manner, there will be new heavens and a new earth, in which righteousness and the promises of God have their dwelling. For this escapes those who desire it, that there were heavens from of old, and earth from water and through water, constituted by the Word of God, through which the then world, overwhelmed by water, perished; but the present heavens and earth are stored up by the same Word in fire.

being preserved for a day of judgment and destruction of impious men. Eusebius: “In the beginning, Lord, you founded the earth, and the works of your hands are the heavens,” says the psalmist; for if you were not, he says, in the beginning, O Lord, the one who founded the earth, and if the heavens were not the works of your hands, it would not have been possible for them to be transformed, nor to undergo change; for if they were uncreated, they would have remained also without end; but now, since you have become their maker, you are able, having willed it, to bring them to an end; for they are of a perishable and destructible nature; because things that previously did not exist came into being by your will and power; for there is one thing that remains always and can never not exist, namely you, the sole maker of all things. For just as long ago, he says, the world was overwhelmed through the heavens and the earth by a flood, so by the heavens and the earth being resolved into their elements through fire, the impious will likewise perish again. Let this not escape you, beloved, that one day with the Lord is as a thousand years, and a thousand years as one day. The Lord does not delay his promise, as some suppose slowness; but he is patient with us, not wishing any to perish, but all to come to repentance. Similar is what was said by the divine David in the psalm: “For a thousand years in your eyes, Lord, are as yesterday, which has passed, and a watch in the night.” To these things, then, the commentators have spoken thus. Eusebius the Presbyter: He says that the life of men is something small and very painful. But you, with the eternal and everlasting.

And the number of a thousand years is likened to a single day, or rather to a small portion of a night; for he called a night-watch the fourth part of the night, since those entrusted with guarding it are divided into four parts; for it was in the fourth watch that the Lord came to the holy Apostles. If he has spoken thus concerning a thousand years,

evidently the life of a man will be the most minute interval, and as it were indivisible, if the Lord's day is as a thousand years; and no man has lived a thousand years, therefore no man has known the whole day of the Lord. For our thousand years, in which these things flourished and passed away, are "as yesterday's day, which has passed." Athanasius of Alexandria. He says a thousand years refers to the time of the service under the law, during which, especially after the completion of the divine temple, it flourished; for from Solomon, who raised the house of the Lord, until the siege that occurred after the precious cross, this amounts to a thousand years. But these thousand years, he says, would be reckoned as one day before you; rather, indeed, a small portion of a night. He fittingly compares the time before the coming of the Savior to night; when all men were as in darkness and confusion, because the sun of righteousness had not yet risen for them. And again—that a thousand years is used instead of, all things are easy and simple for you; that is, when we do not expect it. For thus also the Lord said, "that if the master of the house knew at what hour the thief comes, he would have kept watch"; and "concerning the day and the hour no one knows, except the Father, and to whom the Father reveals it." The Lord's day will come like a thief in the night, in which the heavens will pass by with a rushing sound, the burning elements will be dissolved, the earth and the works upon it will be burned up. Therefore, since all these things are being dissolved, what sort of men must you be in holy conduct and piety? Expecting and hastening the coming of the day of God. Eusebius.

Every body grows old with time and long ages, like a garment that has become worn; and having become worn, it will be renewed again by your divine will. He does not say that the heavens are perishing, but that they are being re-elemented into a better state; for just as our bodies, when dissolved, do not pass into non-existence, but are renewed into

incorruptibility, as the divine scripture said, so also the heavenly bodies are renewed through the fire in question, being freed themselves as well from the servitude of corruption. The Apostle Paul says similar things. For this reason the heavens will be dissolved when set on fire, and the elements will melt when burned. And we expect new heavens and a new earth according to his promise, in which righteousness dwells. That is, we shall see the heavens renewed, and likewise the earth. Not only we, he says, but also the creation visible around us will be transformed for the better, sharing in our splendor, since it was subjected to corruptions and alterations because of us; and as it came to be for our sake, it follows our condition. Of Severus: For we are not the only ones who hope for transformation for the better through the resurrection, but also the entire creation visible around us will have a reshaping corresponding to our glory and will share in the splendor from that source. For just as now, when we are enslaved to the corruption from sin, the elements around us are also subjected to certain corruptions and alterations.

For we see the sun setting and the moon waning, as the great Job said philosophically; thus then, when immortality and incorruptibility are about to bloom upon our bodies from the meadow of the resurrection, this visible world around us will be brightened with its fitting radiance, the good creator showing through this that it will be transformed for the better, just as in the beginning he brought forth the perceptible creation from non-being into being for the sake of our service and ministry; and later, for our sake again, he will refashion it toward that glorious and ageless state. And a little later — For just as a servant, when the master acts badly, shares in the evil-doing; but when he changes for the better,

...bathing, he himself is well disposed, so also creation, ordered to serve us, previously shared in corruption; but when we return to incorruptibility, it will again partake of that honor. This is what the divine Paul said when writing to the Romans: “For the eager expectation of creation awaits the revelation of the sons of God; for creation was subjected to vanity, not willingly, but because of the one who subjected it in hope, that this creation itself will be freed from the slavery of corruption into the freedom of the glory of the children of God; for we know that all creation groans and travails together until now.” The herald of truth personifies creation, wishing to clearly demonstrate the magnitude of the matter. And a little later—for having been enticed by sin, we rolled out into a vain and corrupted life. And yet, even being in such a state, and having slipped into every shameful desire, and even to the very abyss of destruction, creation served, “not willingly,” that is, not according to worth, for one would willingly serve those who are worthy; for being subjected to the unworthy is for the most part involuntary, “but because of the one who subjected it,” on account of the exceeding kindness and the abundance of goodness. Therefore, beloved, expecting these things, hasten to be found spotless and blameless before him in peace, and consider the patience of our Lord as salvation.

Just as the good things in which we were originally created—such as heaven, earth, sea, stars, all that God gave us for the enjoyment of all humanity—so also the Lord’s gift, having and proclaiming a new heaven and a new earth and a whole new creation, has become common to our entire nature, not for Israel alone. For the Lord was raised up over all nations, drawing us upward to himself through the cross. Did he not promise to those who believe? And what did he promise? That he would come and

they are to receive them and to dwell in the many abodes near the Father. Just as our beloved brother Paul, according to the wisdom given to him, wrote to you. For he also said this: “Do you not know that the goodness of God leads you to repentance?” As also in all his epistles, speaking in them about these matters; among which there are some things hard to understand, which the ignorant and unstable distort, as they do the rest of the scriptures, to their own destruction. Cyril of Alexandria: To some, the all-wise Paul seems to say things that are difficult, that is, “hard to understand,” according to the voice of the holy Apostles; but that these are filled with wisdom from above is not to be doubted; for Christ speaks in him. You, therefore, beloved, knowing beforehand, be on guard, lest, being carried away by the error of the lawless, you fall from your own steadfastness; but increase in the knowledge of our Lord and Savior Jesus Christ. To him be glory both now and for eternity. Amen. Cyril: It is fitting, therefore, to turn away from such persons, even if they clothe themselves in the name of Christ for deception. For it is a command of our Lord Jesus Christ himself for our security and salvation, saying, “Beware of those who come to you in sheep’s clothing, but inside are ravenous wolves.” And again: “See that no one leads you astray; for many will come in my name saying, ‘I am the Christ,’ and they will lead many astray.” And Paul cries out, “Beware of the dogs, beware of the evil workers of the faith in the Lord Jesus.

Just as those who killed the prophets and the Apostles, so also those who destroy their words with doctrines of impiety and deeds of wickedness. But the latter are more wicked than the former, because they sin not only against the living, but also against those who are being saved. End with God of the Second Epistle of Peter. Epistle of Peter II. Argument. Since this same Peter again writes to those who have already believed; and the Epistle is a reminder of the first; for knowing that his departure from the body would be swift, he hastened to remind all concerning the teaching of which they had been catechized; and first he expounds concerning faith, showing from the prophets that it had been proclaimed; and that the prophecies concerning the Savior are not human, but were spoken by God. Then he commands not to heed those who deceive, saying that their destruction will come, just as happened to the transgressing Angels; and he foretells in the Epistle that there will be days in which impostors will walk about and wish to deceive some, saying that the coming of the Savior is spoken of by us in vain because it is always spoken of and has not yet arrived.

He therefore commands especially to abstain from these, teaching not to be negligent in the times; for all time is nothing before the Lord, because one day is as a thousand years, and a thousand years as one day. And he affirms and demonstrates that the day of the Lord will come quickly, and he commands to be ready for it with good works, and to love what was written by the Apostle Paul, and not to heed those who slander them, because they slander all the divine scriptures. Having thus reminded and arranged that all should foresee matters, he exhorts not to fall away from the purpose of the faith, and thus he completes the Epistle. Chapter 1.

Concerning the calling that is confirmed in faith, by the works of virtue, and the hope of future goods. Symeon Peter, servant and apostle of Jesus Christ, to those who have obtained faith equal to us in the righteousness of our God and Savior Jesus Christ. See how from the beginning he raises up the souls of the believers, referring them to the same gift as the apostles. For the grace of divine baptism is equal. May grace and peace be multiplied to you in the knowledge of God and of Jesus Christ our Lord. Of Chrysostom. For nothing is equal to this; therefore we pray and say, asking for the Angel of peace; and everywhere we ask for peace in the churches, peace in the prayers, in the litanies, in the salutations; and once, twice, three times, and many times the president of the church gives it, "Peace to you"; why? Because this is the mother of all good things; this is the foundation of joy. Therefore Christ also commanded the Apostles to say this immediately upon entering houses, as a symbol of good things; "For entering," he says, "into the houses, say, Peace to you; for without this, everything is superfluous; and Christ said to the disciples, 'I give you my peace.' This paves the way for love. Since all things have been given to us by his divine power for life and piety, through the knowledge of the one who called us by his own glory and virtue; through which the greatest and most honorable promises have been given to us, so that through these you may become partakers of the divine nature, having escaped the corruption in the world through desire.

After a long interval he gives back; and the sense is this: having received countless goods through the manifestation of Christ, by which we are able to become partakers even of the divine nature, and to be led toward life and

piety. Therefore we ought to conduct ourselves in such a way as to supply virtue to faith, and through virtue to walk the path of progress according to piety, until we come to the perfection of goods, which is love. And having brought every zeal to bear on this very thing, supply virtue in your faith, and in virtue knowledge, and in knowledge self-control, and in self-control patience, and in patience piety, and in piety brotherly love, and in brotherly love love. For these things, when present and abundant in you, do not render you idle or unfruitful for the recognition of our Lord Jesus Christ. Of Chrysostom. What things? Those previously mentioned: virtue, knowledge, self-control, patience, piety, brotherly love, love, which must not only be present in us but also abundant; for if their presence benefits, much more does their abundance. And what is the benefit from them? That one may have confidence on the day of our Lord Jesus Christ. He speaks of his second coming, when he comes to judge the living and the dead. Truly it is a great and surpassing good to have confidence before the divine and fearful tribunal. For he to whom these things are not present is blind, squinting. Of Chrysostom. Hearing these things, then, let us fortify ourselves on all sides and attend to what is said, and cleanse ourselves of worldly things. But if we do some things and neglect others, we will gain nothing more. For if we do not act thus, but otherwise, we perish. For what difference does it make whether it is through wealth or through indolence?

if we are not corrupted through laziness but through cowardice? For even the farmer, whether he loses the seed in one way or another, mourns equally. And from the opposite, he rouses us to work at all the aforementioned goods. Having taken forgetfulness of the purification of his past sins.

For it is necessary, knowing that he has been cleansed and has partaken of holiness, to be vigilant, so that he may preserve the sanctification always, without which no one will see the Lord. Chapter 2.

A command for the remembrance of the teaching after his departure, and how on Mount Tabor he heard the voice of God concerning Christ. Therefore, brothers, be zealous, so that through good works you may make your calling and election secure. So that you may not be judged as having forgotten the gift of God, but may remain, having a secure calling. For by doing these things you will never stumble. For thus the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be abundantly provided to you. Therefore I will not neglect always to remind you of these things, even though you know them and are established in the present truth. Again he says the things previously mentioned, virtue and the commandments subsequently indicated, through which they enter with great confidence into the kingdom of heaven. But see how, having first exhorted from fearful things, he also exhorts from good things, from the tribunal of the judge, having spoken of the kingdom of heaven. So that they may not, being continually reminded of these things, seem to be condemned for idleness and be grieved, for this reason he added, healing, "even though you know them and are established in the present truth." And I consider it right, as long as I am in this tent, to rouse you by remembrance, knowing that the putting off of my tent is very swift, as our Lord Jesus Christ also revealed to me. And I will strive always to have you, after my departure, make remembrance of these things.

He gives the reason for the remembrance; this is that he expects to be quickly removed from the present life. For we did not make known to you the power and presence of our Lord Jesus Christ by following cleverly devised myths, but by having become eyewitnesses of his majesty; for having received honor and glory from God the Father, a voice of such kind being borne to him by the magnificent glory. To the teachings of the wise men of this world. Of Cyril. For indeed the problems of the heretics are myths and human sophistries, which Paul, wishing us to avoid, writes: "Avoid a heretical man after a first and second admonition," and so forth. He now begins the attack against the heretics; since they, not having the truth, are compelled to weave falsehood with various words; but we, he says, not so, but we beheld the truth with our eyes, being with him on the mountain; we have therefore also the prophets who foretold this same truth to us, and thus through sight the word of the prophets became more certain to us; for what they said, Christ, being present, confirmed. And we are witnesses, who also heard the testimony of the Father. And you will do well to obey the prophetic word; for it enlightens those in ignorance, until the pure light of the Gospel shines for you, and the morning star of the intellect, that is Christ, rises in your hearts. Having been testified to by the Father. This is my beloved Son, in whom I am well pleased.

And this voice we heard borne from heaven, being with him on the holy mountain. This was now brought a third time: first at the baptism; second when the Son cried out to the Father, "Father, glorify me with the glory which I had, before the world existed, with you"; and third at the transfiguration.

And we have the prophetic word as more certain, to which you do well to pay attention, as to a lamp shining in a dark place, until day dawns and the morning star rises in your hearts. For if the same Spirit inspires the prophets of the New and the Old, but if something is revealed to another who is seated, the first has a command to be silent; certainly the prophets did not prophesy by being beside themselves in their speech, but by standing in their natural state. And willingly and knowingly they served the word that came to them; which word was never brought according to human will, but is borne from God to men. These men willingly serve it. For this reason even Balaam is commanded to speak what is suggested to him, as having the free will also not to speak it. And this very thing Jonah also confirms. Know this first, that no prophecy of Scripture receives its own interpretation. For prophecy was never brought by human will, but holy men of God, borne by the Holy Spirit, spoke. The prophets, he says, did not interpret themselves; for they did not speak to themselves, but served the Holy Spirit. What then is their interpretation, if not the works which Christ showed when he came? So whoever wishes to ascertain the words of the prophets will seize the faith in the Lord Jesus, through which the oracles of the prophets are known. John before us bearing witness: Christ came from heaven, illuminating every man.

It shows directly, then, that prophesying is an activity of the Holy Spirit; and Paul also attributes prophecy to the Holy Spirit, saying: “But to another prophecy, and so forth”; therefore the one who prophesies undoubtedly speaks with a tongue moved by the Holy Spirit.

A prediction of the deceitful uprising of heretics, and of their impiety and the punishment that will come. There were also false prophets among the people. Lest, having heard a prophetic word, they believe simply and without discernment in those who are named, for this reason he says: be on your guard, so that, persuaded by the false prophets instead of the prophets, you do not go astray. Just as there will be among you false teachers, who will introduce heresies of destruction, and, denying the master who purchased them, bring upon themselves swift destruction; and many will follow their licentiousness. He has already touched upon the attack against the Nicolaitans; he says their wickedness is twofold: they are most impious in doctrine and most licentious in life. Because of them the way of truth will be blasphemed. For those who are still in error, seeing such things happening concerning the teachers of the truth, in ignorance blaspheme the truth. This is similar to what was said to the Jews: “Because of you my name is blasphemed among the nations.” And in greed they will traffic in you with counterfeit words. That is, for profit; for “greed” sometimes signifies injustice, sometimes profit; hence he fittingly added “they will traffic.” And, completely alienating them from divine teaching, he said they use “counterfeit words.” For them the judgment has long been not idle, and their destruction does not slumber. But they will have, he says, the wages of impiety: death; and “long” is indicative of the foreknowledge of God. Just as

For foreseeing the good, he prepared for them the good things in the heavens; so also, foreknowing the evil, he prepared a fitting place for them. For if God did not spare the angels who sinned, but bound them in chains of darkness and consigned them to Tartarus, kept for judgment; and he did not spare the ancient world. From Cyril, from the Commentary on the Prophet Micah. The appointed texts: “And the hollows will melt like wax from the face of fire, and like water flowing down.” The hollows are the herd and multitude of demons, the low and fallen, melted like wax; and flowing like water into the recesses of Hades. The evil spirits approached Christ and begged him not to order them to go into the abyss. For as others had already been sent ahead, those remaining still shudder at the matter. Note concerning angels, that even angels who sin are punished. When Christ came from the heavens, he shut up the most chief of the demons into the abyss; and this is clear from the spirits begging not to be cast into the abyss. Having bound some, and ordered others to be pursued, from his saying, “Behold, I have given you authority over unclean spirits.” “For cast out demons,” he says. At the time of the consummation, he brings out those he previously shut up for greater punishment, casting them into the eternal fire. From Hesychius the Presbyter, from the Interpretation of the Psalms. The appointed text: “Who will seek out his mercy and truth?” For who can comprehend his philanthropy, or who can reckon his truth?

from the truth, “He did not spare the angels who sinned,” but on account of his love for humanity he brought prostitutes and tax collectors into the kingdom. Proof that the impious will certainly be punished; then, proceeding with the examples, he also speaks of the Sodomites, that this was set forth so that anyone looking at them might not be impious, knowing that similar things will certainly

he might receive the same punishment. And he links with them also the matters concerning Lot, teaching that it is possible, by not sharing in the wicked, to be outside their similar punishment. But eighth, he preserved Noah, the herald of righteousness. Philo. For humans judge lives in one way, and the divine in another: the former from visible things, the latter from the invisible reasonings of the soul. Having brought a flood upon the world of the impious. Of Saint Ephraim. Terrible indeed was the destruction that held the world of the boastful, the fornicators, the revelers against piety; their life was nothing but madness and pleasure; they were like beasts toward sheep, having peace only with women, and even in that they endured no ordinary war; a woman was passed around for twenty murders of men; for corruption exercised the strength of the body in adultery. And women had no boast in good will, but in polyandry; thus they too raged, no less than the men, warring in their souls. They prayed for the death of those who had [husbands], so that they might serve corruption; passion in them advanced to intemperance, so that they even drew the sons of God to shameful intercourse. These were from the race of Seth, sons of God, since the Gospel also says concerning Christ, that he became son of Seth, son of Adam, son of God. And he named Israel firstborn son. And having reduced the cities of Sodom and Gomorrah to ashes by destruction, he condemned them, setting an example for those who would later be impious; and he rescued righteous Lot, oppressed by the lawless in their licentious way of life. Of Chrysostom.

Do you wish to learn the cause for which these things happened then? There was one sin, grievous and accursed; yet the people of that time persisted in it even among their children, and for this reason they paid this penalty. For the righteous man, dwelling in the midst of revelers, was saved by sight and hearing.

to them, day after day it tormented a righteous soul with lawless deeds. The Lord knows how to rescue the pious from trials and to keep the unjust to be punished on the day of judgment. From Severus, from the Letter to Leontius Charyotlarios. One must be clearly persuaded that even the groaning over these things and the sympathy with those who suffer brings the greatest reward from God and procures intimacy with him. And to such an extent that often, when public wrath is impending, those who are crushed by grief and compassionate in mind are delivered. Hence the chief and foremost of the Apostles, Peter, wrote something of this sort about Lot, who was rescued from the destruction of Sodom: "For the righteous man, dwelling among them by sight and hearing," and so forth. Especially those who go after the flesh in desires of defilement and despise lordship. Bold, self-willed, they do not tremble to blaspheme opinions, where Angels, being greater in strength and power, do not bear a blasphemous judgment against them before the Lord. From the examples he came naturally to the present subject; this is that of the Simonians, who mixed licentiousness with impiety. These, like irrational animals, born for capture and destruction, blaspheming in things they do not understand, will be destroyed in their own corruption, receiving the wages of injustice. From Cyril. And indeed the divine psalmist says, "Man, being in honor, did not understand; he was compared to the senseless beasts and likened to them." For, having habits of irrationality intertwined as if they possessed them, they appeared to differ very little from beasts, as I said, which are made only for destruction.

First, he says, he showed that the man was impious and had corrupted his entire life. It is customary for divine Scripture to take things that are natural and divine as images and examples for human beings.

He does this so that from those things which are according to nature, the movements of human beings which arise from choice may be made evident. And thus the character of these movements is shown to be either base or just. In the case of base persons, if he gives a command, "Do not become like a horse or a mule, which have no understanding," or also when, reproaching those who have become such, he says: "A man who was in honor did not understand; he was compared to the senseless beasts and was likened to them." And again: "They became horses mad for mares." And the Savior calls Herod "a fox"; and he commanded his disciples: "Behold, I send you as sheep among wolves; become wise as serpents, and guileless as doves." He said this, not that we should become serpents or doves—for he himself did not make us thus, and nature does not know this—but that we might flee the irrational impulses of the former, and take up the prudence of the serpent, so that knowing we may not be deceived by it, and adopt the gentleness of the dove. And again, in the case of divine things, taking images for human beings, the Savior says: "Become compassionate, as your Father in the heavens.

And, “You will be perfect, as your Father in heaven is perfect.” He also said this, not that we might become like the Father again—for it is impossible for us to become like the Father, being creatures and coming into being from non-being—but just as he does not command us to become beasts, saying, “Do not become like a horse or a mule,” so that we might not imitate their irrationality, so also he did not say, “Become compassionate as the Father,” that we might become like God, but that, looking to his benefactions, we might do what is good not for the sake of men but for his sake, so that we might receive our reward from him and not from men. For just as there is one Son by nature, true and only-begotten, we also become sons by grace of the one who called us; and, being men, we are called gods, not as the true God or his Logos, but as God who granted this willed it. So also we become compassionate like God, not being equal to God, nor becoming benefactors by nature and truly, for beneficence is not our invention but God’s.

The things that come from God to us by grace, these we also should pass on to others, not making distinctions, but simply extending beneficence to all; for in this alone can we in some way become imitators of him, and not otherwise; because we serve one another from him. They consider pleasure to be the luxury of the day, stains and blemishes, reveling in their deceptions. When they have deceived, it is said, and are able to act licentiously with the men and women who associate with them, the matter will prepare them to fulfill their own licentiousness. Feasting together with you, having eyes full of adultery and unceasing sin; luring unstable souls, having a heart trained in greed. It is not for love and sharing of salt, it is said, that they feast with you, but to find a suitable opportunity for deceiving women; and the Apostle has said something similar about them: “Those who insinuate themselves into houses and captivate women heaped with sins.” Children of a curse, having left the straight path, they went astray, following the path of Balaam son of Beor, who loved the wages of injustice. So from this also we have learned that it was because of his love of money that Balaam, which he nourished through his frenzied divination, was once hindered by God.

The second thing: he was eagerly hastening to go to Balak, and though taught only by fear of God and by the terrors that befell him on the way, he did not corrupt the word of blessing—which was a matter of God’s power, not of his own depraved choice, nor of his tongue, which had been nurtured in the service of falsehood. He received a refutation of his own lawlessness: a voiceless beast, speaking with a human voice, prevented the prophet’s madness.

In the book of Numbers it is recorded, and it says, "God opened the mouth of the donkey, and it said to Balaam, 'What have I done to you, that you have mocked me this third time?'" and so forth. Regarding these things, then, the commentators say, "Balaam's donkey condemns him, because it obeyed the angel and withdrew, but he, having heard God, that he would not go nor plow the people, did not obey the counsel." Hence the donkey becomes his teacher, and when judged against him, it was justified over him. Eusebius of Emesa. You demand that I keep obedience to you, but do you not fear to disobey God? And you are indignant as though overlooked by me, but did you not have reverence when you overlooked God's command? Therefore the Apostle says in the Catholic Epistle, "A voiceless beast speaking with a human voice rebuked the prophet's folly." Of Chrysostom. If God's grace acted even in a donkey and to no purpose, for the sake of economy and the benefit of the Israelites, it is evident that it will consent to act in us, but it will endure even this for our sake. These are waterless springs. Not having the living word of the Spirit, the torrent of delight, the one that floods into the glory of nations. And mists driven by a storm, for whom the darkness of shadow has been preserved forever. They are not, it says, transparent like the saints who are clouds, but mists, that is, full of darkness and gloom; driven by the evil spirit. Uttering boastful vanities, they entice with desires of fleshly licentiousness those who have truly fled, those who are turning about in error.

And the words are vain, he says, and boastful, so that they may be punished not only for their impiety, but also for the magnitude of their impiety. S in the manuscript: "set in motion" Cod. h: "being driven.

They promise them freedom, while they themselves are slaves of corruption; for to whatever one is defeated, to that one is also enslaved. This means freedom from deception, evidently, for this reason he also placed first those who are involved in error. For if, having fled the defilements of the world, they come to knowledge of the Lord and Savior Jesus Christ, but then become entangled again and are defeated, the last state has become worse for them than the first. For it would have been better for them not to have known the path of righteousness than, having known it, to turn away from the holy commandment that was delivered. And what has happened to them is like the true proverb: a dog returning to its own vomit, and a sow, having washed, rolling again in the mire. Through these things he shows that they do not free those who obey them from deception, but rather drag them into worse deception. And he says the last state is worse than the first, because while they were once living in ignorance, they had an opportunity for conversion; but now, sinning in what seems to be knowledge, what opportunity for salvation can they still find? CHAPTER 4.

Repetition concerning the wickedness of heretical men. That Christ will come suddenly at the consummation of this age; so that one must prepare oneself with virtue. This already, beloved, I write to you a second epistle, in which I stir up your sincere mind by way of remembrance: to recall the words previously spoken by the holy prophets, and the commandment of our apostles, of the Lord Jesus Christ; knowing this first, that the mockers will be mocked at the end of the days, according to their own mockeries.

They who pursue desire and say, "Where is the promise of his coming? For since the fathers fell asleep, everything remains thus from the beginning of creation." That without faith it is impossible to be pleasing, Paul says, the hierourgos of the divine mysteries. And to those who err in ignorance of this, one might perhaps grant pardon; but for those who have once recognized the truth and then run back again, no account of pardon remains. Against the impious Lampetians, or Euchites, or Ophians; for error is many-named, since it is also many-formed. The statement "the present heavens and earth are stored up by the same principle" is likened to what happened at the flood; for it says that just as the former world perished, overwhelmed through the former heavens and earth, so when the heavens and earth are resolved into fire, the impious and sinful will be utterly destroyed; and this is the point of the likeness, that they perish together in the same way as those who perished in the flood: "For as in the days of Noah," says the Lord, "they ate, drank, married, gave in marriage; until the day Noah entered the ark, and the flood came and took everyone away, so will be the coming of the Son of Man." And further arguing that it will be so, it says that the day of judgment will come hidden like a thief, in which the heavens will swiftly and without delay pass away, the elements being melted away by the fire brought upon them.

After which, heavens having passed away in succession, there will be new heavens and a new earth, in which righteousness and the promises of God have their dwelling. For this escapes those who desire it, that heavens existed from of old, and earth from water and through water was constituted by the Word of God, through which the then world, overwhelmed by water, perished; but the present heavens and earth are stored up by the same Word in fire.

being preserved for a day of judgment and destruction of impious men. Eusebius: “In the beginning, Lord, you established the earth, and the heavens are the works of your hands,” says the psalmist. For if you were not, he says, in the beginning, O Lord, the one who established the earth, and if the heavens were not the works of your hands, it would not be possible for them to be transformed or to undergo change. For if they were ungenerated, they would have remained both without beginning and without end. But now, since you have become their maker, you are also able to bring them to an end if you so wish, for they are of a perishable and destructible nature, because they came into being by your will and power, not having existed before. For there is one thing that remains always and can never not exist, namely you, the sole maker of all things. For just as long ago, he says, the world was overwhelmed through the heavens and the earth, so also, with the heavens and the earth being reconstituted through fire, the impious will likewise perish again. And let this not escape you, beloved, that one day with the Lord is as a thousand years, and a thousand years as one day. The Lord does not delay his promise, as some suppose slowness, but he is patient with us, not wishing any to perish, but all to come to repentance. Similar is what was said by the inspired David in the 101st Psalm: “For a thousand years in your eyes, O Lord, are as yesterday, which has passed, and as a watch in the night.” To these things, then, the commentators have spoken thus. Eusebius the Presbyter: He says that human life is something small and very painful, but you are eternal and everlasting.

And the number of a thousand years is likened to a single day, or rather to a small portion of the night; and he called the night watch the fourth part of the night, for those entrusted with keeping it are divided into four parts; for it was in the fourth watch that the Lord came to the holy Apostles. If he has spoken thus concerning a thousand years,

Obviously, the life of a human being will be the most minute and, as it were, indivisible interval, if the Lord’s day is as a thousand years; and no human has lived a thousand years, therefore no human has known the whole day of the Lord. For our thousand years, in which these things flourished and passed away, are “as yesterday’s day, which has gone by.” From Athanasius of Alexandria: “A thousand years” refers to the period of worship under the Law, during which, especially after the completion of the divine temple, it flourished; for from Solomon, who raised the house of the Lord, until the siege that occurred after the precious cross, this amounts to a thousand years. But these thousand years, he says, are reckoned as one day before you; rather, indeed, as a small portion of the night. Fittingly, he compares the time before the coming of the Savior to night, when all men were as in darkness and confusion, because the sun of righteousness had not yet risen for them. And again—that “a thousand years” means that everything is easy and manageable for you; that is, when we do not expect it. For thus also the Lord said, “that if the master of the house knew at what hour the thief comes, he would have kept watch”; and “concerning the day and the hour no one knows, except the Father, and to whom the Father reveals it.” The day of the Lord will come like a thief in the night, in which the heavens will pass by with a rushing sound, the burning elements will be dissolved, and the earth and its works will be consumed. Therefore, since all these things are being dissolved, what manner of men must you be in holy conduct and piety, expecting and hastening the coming of the day of God? From Eusebius.

For every body grows old with times and long ages, like a garment that has aged; and having aged, it will be renewed again by your divine will. He does not speak of the heavens as perishing, but as being re-elemented into a better state; for just as our bodies, when dissolved, do not pass into non-existence, but are renewed into

incorruption, as the divine Scripture said, so also the heavenly bodies are renewed through the fire in question, being freed themselves as well from the servitude of corruption. The Apostle Paul says similar things. For this reason the heavens will be dissolved when set on fire, and the elements will melt when burned. And we await new heavens and a new earth according to his promise, in which righteousness dwells. That is, we shall see the heavens renewed, and likewise the earth. Not only we, he says, but also the creation visible around us will be transformed for the better, sharing in our splendor, since it was subjected to corruptions and alterations because of us; and as it came to be for our sake, it follows our condition. Of Severus. For not only do we hope through the resurrection for transformation for the better, but also the entire creation visible around us will have a reshaping corresponding to our glory and will share in the splendor from there; for just as now, when we have been enslaved to the corruption from sin, the elements around us have also been subjected to certain corruptions and alterations.

For we see the sun setting and the moon waning, as the great Job said philosophizing; thus at that time, when immortality and incorruption are about to bloom upon our bodies from the meadow of the resurrection, this visible world around us will be polished with its fitting brightness, the good creator showing through this that it will be transformed into something more beautiful, just as in the beginning he brought forth the perceptible creation from non-being into being for the sake of our servitude and ministry; and later he will again refit it for our sake into that glorious and ageless state. And after a little — For just as a servant, when the master acts badly, shares in the wrongdoing; but when he changes for the better,

...blooming, he himself is well disposed, and thus creation, ordered to serve us, previously shared in corruption; but when we return to incorruption, it will again partake of that honor. This is what the divine Paul said when writing to the Romans: “For the expectation of creation awaits the revelation of the sons of God; for creation was subjected to vanity, not willingly, but because of the one who subjected it in hope; for this creation also will be freed from the slavery of corruption into the freedom of the glory of the children of God; for we know that all creation groans and travails together until now.” The herald of truth personifies creation, wishing to clearly demonstrate the magnitude of the matter. And a little later—for we, enticed by sin, were rolled out into a vain and corrupted life. And yet, even in this state, having run aground toward every shameful desire and toward the very abyss of destruction, creation served, “not willingly,” that is, not according to worth, for one would willingly choose to serve those who are worthy; for being subjected to the unworthy is for the most part involuntary, “but because of the one who subjected it,” due to the exceeding kindness and the abundance of goodness. Therefore, beloved, expecting these things, hasten to be found spotless and blameless before him in peace, and consider the patience of our Lord as salvation.

Just as the good things in which we were originally created—such as heaven, earth, sea, stars, all that God gave us for the common enjoyment of all humanity—so also the Lord’s gift, which possesses and proclaims a new heaven and a new earth and a whole new creation, has become common to our entire nature, not only for Israel. For the Lord was raised up over all nations, drawing us upward to himself through the cross. Did he not promise to those who believe? And what did he promise? That he would come and

to receive them, and to dwell in the many abodes that are with the Father. Just as our beloved brother Paul, according to the wisdom given to him, wrote to you. For he also said this, declaring: “Do you not know that the goodness of God leads you to repentance?” As also in all the epistles, speaking in them about these matters; among which there are some things difficult to understand, which the ignorant and unstable distort, as they do the rest of the scriptures, to their own destruction. Cyril of Alexandria: It seems to some that the all-wise Paul says some difficult things, or rather “things hard to understand,” according to the voice of the holy Apostles. But that these are filled with wisdom from above is not to be doubted; for Christ speaks in him. You therefore, beloved, knowing beforehand, guard yourselves, so that, being carried away by the lawless deception, you do not fall from your own steadfastness; but increase in the knowledge of our Lord and Savior Jesus Christ. To him be glory both now and for the day of eternity. Amen. Cyril: It is therefore fitting to shun such men, even if they clothe themselves in the name of Christ for deception. For it is a command of our Lord Jesus Christ himself for our security and salvation, saying, “Beware of those who come to you in sheep’s clothing, but within are ravenous wolves.” And again: “See that no one leads you astray; for many will come in my name saying, ‘I am the Christ,’ and will lead many astray.” And Paul cries out, “Beware of the dogs, beware of the evil workers of the faith in the Lord Jesus.

Just as those who killed the prophets and the Apostles, so also those who destroy their words by impious doctrines and evil practices. And the latter are more wicked than the former, because they sin not only against the living, but also against those who are being saved. End, with God, of the Second Epistle of Peter.