Oecumenius

For whoever desires to love life and see good days, let him keep his tongue from evil and his lips from speaking deceit; let him turn away from evil and do good; let him seek peace and pursue it. For the eyes of the Lord are on the righteous, and his ears are open to their prayers; but the face of the Lord is against those who do evil.
For whoever desires to love life? Life, I say, not in which even irrational beings exist, but in which man lives according to God, and days that are not bad, but good. For the days of this age, according to the patriarch Jacob, are few and evil. (Gen. 47:9) But where the prophetic oracle concludes, because it was placed therein:
The eyes of the Lord are on the righteous, but the face of the Lord is against those who do evil: Peter adds to these: If you live in this way, you will have God as gracious and obedient. Therefore, who, with Him standing by you, will boldly attack you? For all things are in His hand; death and life are in the hand of the Lord. Nevertheless, since the afflictions imposed for the sake of faith seemed to some to be evil, the blessed Peter correcting this said: not repaying evil for evil or insult for insult, but instead blessing. For the fear awaiting from men should not be regarded, but it lasts only for a very short time, as it comes from those who themselves pass away very quickly.
For the eyes of the Lord are on the righteous, and his ears are open to their prayers; but the face of the Lord is against those who do evil, threatening destruction to the wicked. Indeed, if these evils were present, surely the distributor of good things would not allow His beloved ones to be afflicted by evils: for He sends evils upon the wicked. Therefore, these are not evils, but afflictions inflicted for the sake of devotion.

And who is he who will harm you if you become followers of what is good? But even if you should suffer for righteousness' sake, you are blessed. And do not be afraid of their threats, nor be troubled, but sanctify the Lord God in your hearts. And always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear: having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed.
Furthermore, God commands "to sanctify Him in the hearts," as Isaiah says (Is. 8:13): this means, do not glory in those things that appear, but in the hidden treasury of your hearts, working the sanctification of the Lord, which consists in the separation of the nations from their abominations or wicked customs;
thus sanctify Him. However, being sanctified, while others glorify Him through your good conduct, just as God and man Himself commands when He says: "Let your light shine before men," etc. (Matt. 5:16) What is said about being ready is connected to the previous part, for example,
"all of you, be united." The word "be" is also attributed to the common understanding, so the meaning is: "May you always be ready." He wants to command that a faithful person should always be prepared regarding the discourse of faith, so that at any time when a reason concerning it is sought from us, we may easily respond;
moreover, in responding, let us do so with meekness, as if God Himself were present: no diligent servant would be arrogant in the presence of his master. It also adds the profit that follows from this, namely, the inquiry of the unbelievers and the kindness of the mind towards us. However, it should be noted that these are not contrary to what has been said by the Lord, for He indeed commands not to be anxious about what we should answer when we are brought before rulers and authorities. (Matt. 10:19) Indeed, the Lord's words about martyrdom were spoken, as He also says that virtue and a more powerful discourse should be given than any human wisdom, and that one who despises the surrounding fears: however, Peter's opinion speaks of doctrine. For without understanding and inquiry, it is worthy of reproach to think one knows something. For the knowledge of the foolish is an unprofitable discourse. (Eccles. 21:21) Moreover, since we were accused of various wicked things, and they also showed that our hope was vain, he says that we should bring forth considered responses about these things, having at the same time a proven life, which he certainly calls conscience.
Therefore, sanctify God in your hearts, and do not be afraid of human fear nor be troubled. But always be ready to give a defense to everyone who asks you a reason for the hope that is in you. And do this with the demonstration of good actions. For by doing so gently and with kindness, you will confirm that you are well aware of yourselves, and you will shame those who have evil suspicions about you.
"Having a good conscience." That is, while you are well aware of yourselves and not evil, as those who slander you are.
"that when they defame you." That is, those who create trouble with words, harshly investigating.

For it is better to suffer for doing good, if that should be God's will, than for doing evil: for Christ also died once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death indeed in the flesh but made alive in the spirit.
This is the explanation of the cause not relating to what has been said immediately, but to what was mentioned a little earlier, for example: “if you should suffer for righteousness' sake, you are blessed” (1 Peter 3:14); [now Peter says] for it is better to suffer for doing good than for doing evil. Or if someone wants to refer to the immediately preceding explanation of the cause: what is said about doing good should not be understood as pertaining to someone else doing good, but absolutely, that is, as doing good works. Similarly, it applies to those doing evil.
Peter also adds: "if that should be God's will," indicating that nothing happens to us without God's will, but either for the easing of sins, or for our praise and glory, or even for the salvation of others. This happens in two ways. Either a righteous person is afflicted for the correction of others' sins, as it has been said: If the righteous is scarcely saved, where will the ungodly appear? (1 Peter 4:18; See Proverbs 11:31 LXX) And this also presents twofold usefulness: for the just one who is afflicted, an increase in righteousness due to patience; for the sinner who observes, conversion, as we have said.
Therefore, the just man suffers for these reasons: either for the salvation of others, as Christ did. And for this reason, Peter now adds the example of Christ: for Christ died not for His own sins, but for ours.
Therefore, Peter also adds: righteous for the unrighteous. For He, as previously shown through the prophet, had not committed sin. However, showing the effectiveness and power of Him who suffered, he adds: once. So great, he says, was the strength of Him who suffered for men, that although He offended many of their sins, the single passion of the Lord was sufficient to overcome all the power of our sins. Therefore, since Christ suffered to bring us to God and His Father, it is shown that not all who suffer do so because of sins. And because Christ is considered in a twofold manner, namely God and man, He also bestowed upon us a double grace. For He died as a man, freeing us from death and corruption, renewing for us the resurrection, and giving by His example, that those dying from this time should not face death without the hope of resurrection.
But made alive, that is, rising from the dead by the power of divinity (for He rose from the dead not as a man, but as God), He simultaneously restored to life all who were in Hades, raising them up together with Himself. Indeed, many bodies of the saints who had fallen asleep were raised, according to the holy evangelist, and were seen by many. (Matt. 27:52) But when Peter has proceeded thus far in his discourse and has shown these things, he then proposes how the dead benefited those who had previously slept. At the same time, with much questioning, if the incarnation of the Lord occurred for the salvation of all men, what kind of salvation did those who had died before receive? He resolves both in one way and says that the death of the Lord accomplished both, namely the hope of action through the fact that he himself has risen, and again the salvation of those who had previously slept. For those who had adorned their lives with good works during the time they lived, just as if Christ had come at that time they would not have been deprived of the preaching that gives life to them, so also at that time through the Lord's descent to Hades they obtained salvation, as it also seems to the divine Gregory4. For he himself says: “Does Christ who appeared, namely in Hades, save all simply? Or does he also save those who believed there? For by saying: Those who believed, he signifies that they had prepared themselves in such a way that if he had come even then, they would have believed.” Nor do I think this should be rejected. Salvation is not held by inheritance, since although it comes to all the living, it does not save all, but only those who believe. Indeed, it was also the work of the free will of individuals, that since they were rational, they would not behave insensibly towards the magnificence of him who had granted such a gift, but would present themselves as worthy of the goodness of the giver. However, he stated, They had been disobedient, thereby resolving a certain objection. For it was likely that someone would say: And what else before Christ was preached, afterwards were they judged or deemed worthy of condemnation who preceded Christ? And since he could demonstrate this, just as Paul did, from the rational powers dispersed among us, which, when given to them, allowed them to discern between good and evil, and yet they did not act according to good afterwards, such were worthy of death; this does not, however, make it so, for that is of a higher consideration and a deeper philosophy than the mind of the Jews could bear: but it confirms disobedience from Scripture; nor is this from the times of the prophets, but almost from the very beginning of the world: from which he demonstrates that salvation was preached to men from the beginning, but was despised due to their inclination towards vain and sensual pleasures.
For even in their time, although there were countless wicked men, only eight, who believed what was proclaimed through the preparation of the ark, were saved (1 Peter 3:20). And because salvation was through water, he immediately applies this to the sacred baptism, and says that that water prefigured our baptism, since it also drowns and submerges unbelieving demons and saves the faithful who come to the ark of the Church. At the same time, he says: Just as water washes away filth, so does baptism. But it does not effect the removal of bodily dirt, rather, through a symbol, it demonstrates the washing away of the stains of the soul. It is, moreover, as it were, a pledge and guarantee of a good conscience toward God. For those who are well aware of themselves, that is, who embrace a blameless life and earnestly seek and, as it were, inquire after it (for those who seek something are accustomed to inquire), these also hasten to the sacred baptism. And who, he says, provides that divine baptism should be sought and requested? The resurrection of Christ. For before His resurrection and passion it is shown: “Unless one is born of water and the Spirit;” (Jn. 3:5) but after the resurrection: “Baptizing all nations who come, in the name of the Father, and of the Son, and of the Holy Spirit.” (Matt. 28:19-20) After he concluded the discourse on the dispensation, I speak now of the descent of the Lord into Hades, and for what reason he also went there—namely, that it was for the salvation of those who were in Hades as well. He again takes another occasion from the death of the Lord to exhort to virtue, and says:
If Christ died in the flesh for us (for he could not die in his immortal and divine nature), then surely you also, repaying him in turn, by dying to sin for his sake, will no longer be captivated by human desires, but will live for the rest of your time in the flesh only for the will of God.
“put to death indeed in the flesh” —that is, by the nature of the flesh, that is, the human nature, but rising by the power of divinity. For God is spirit (Jn. 4:24), just as He Himself, the source and wisdom of theology, has taught us.

In which also he went and preached to the spirits who were in prison, who had formerly been disobedient, when the patience of God waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water. Equivalent to this figure, baptism now saves us, not the removal of the filth of the flesh, but the appeal of a good conscience to God, through the resurrection of Jesus Christ, who is at the right hand of God, having gone into heaven, with angels and authorities and powers made subject to Him.
"In which also." Here, ἐν ᾧ is taken causally for "therefore." For when Peter had said that he died for us, the unjust, and from this had shown that he endured death for the salvation of all men, he now says that for this reason also he preached to those who were held in Hades. "O ἄντίτυπον, etc." (The context of the Greek words here is obscure, and therefore rendered in Latin with more words; yet by rendering the Greek expressions literally, it would be arranged thus:) that baptism, corresponding to the figures, now also saves you, which is now not the removal of the filth of the flesh, but the ἐπερώτημα of a good conscience, which is toward God, or according to God. Furthermore, ἐπερώτημα, that is, to the angels, evidently to the united man.

For we have spent enough of our past lifetime in doing the will of the Gentiles, when we walked in filthiness, lusts, drunkenness, festivities, drinking parties, and abominable idolatries. Therefore, it seems strange to them that you do not run with them in the same flood of degeneracy. They will give an account to Him who is ready to judge the living and the dead.
"For we have spent." Whether we have abundantly operated the will of the Gentiles in our past life: that is, we have lived in a Gentile manner, walking according to the customs of the Gentiles. Therefore, the Gentiles now marvel at this.
"For we have spent." As if Peter were saying: But what? Is it not enough for you that for such a long time you have indulged in lust? Have you not lived in a similarly reckless manner as the Gentiles? And what those filthiness and obscenities were, he specifically mentions, confusing them.
"With drunkenness," with immoderate desires for wine.
"Therefore, it seems strange to them." They are amazed, that is, they admire. This is what he says: When you have once renounced the pursuits of the Gentiles, which you once lived by, you adhere to the honorable life that you have assumed. For even the Gentiles admire you, that you do not rush into a similar outpouring or confusion of impiety. And therefore, they not only admire and marvel at your strange transformation, not only are they ashamed, but they also slander you, that is, they mock you. For divine worship is an abomination to the sinner. However, they will not bear such slander unpunished, but will give an account to the judge of all, who sits unchallengeable and firmly for this very purpose: for this is what it signifies in this place to be prepared: just as when it is said, "Preparing mountains in your strength," (Ps. 65:6) and, "Your throne is prepared." (Ps. 93:2) Therefore, those who slander you will give an account to him who judges the living and the dead unchangeably and firmly. How he is the judge of the living and the dead will be made manifest in due course.

In this cause, the Gospel has also been preached to the dead: that they may be judged according to men in the flesh, but live according to God in the spirit.
The order is as follows: Those who slander you will give an account to him who judges the living and the dead (1 Peter 4:5): for the dead are also judged; this is evident from the Lord's coming to Hades. For when he went there, namely through his death on the cross, he preached, just as he did to those who were living on earth. However, he preached not by word, but by deed. And just as he came into the world to those who were ready to recognize him, for justification, but to those who wished to remain ignorant, for condemnation: so also to those who were in Hades. For he came to judgment for those who lived according to the flesh in a human manner. But for those who lived according to the spirit, that is, according to a spiritual and honorable life, he came for glory and salvation. Therefore, he can rightly be called “the judge of both the living and the dead” (1 Peter 4:5).
So they say. Indeed, the ancient Fathers interpreted this, "In this cause, the Gospel has also been preached to the dead," as a severed part, having no concern for continuity with the preceding, nor for the fact that it ought to be referred to what was said as a cause. For it must have a cause in its statement: but as we said, they interpreted it as an intersection in this way. For the sacred Scripture has said to call the dead in two ways: either those who are dead in sins, who can never see life; or those who have become conformed to the death of Christ, and are indeed dead to the world, that is, to worldly desires, but live only to Christ, as Paul also says: "And the life I now live in the flesh, I live by faith in the Son of God." (Gal. 2:20) Therefore, they say that those who are thus dead to Christ condemn themselves in the flesh because of their negligent and slothful previous life. This, however, is to live by the spirit or life according to Christ: for the former condemnation makes them more eager regarding the present and what is at hand. And indeed, they are in this way. And although someone might say that these things are rightly so. Nevertheless, what has been said does not entirely hold. However, since it had been said above about those who were in Hades, to whom it was also preached, it is fitting to refer the present discourse to that, which is introduced by reason, and not only to consider, as has now been said. Consequently, we say that because he had said immediately before, "Who is ready to judge the living and the dead" (1 Peter 4:5): an exception could be raised against these: "And where are the living or where are the dead judged?" He adds faith to the discourse, from what he had said before, that it was also preached to those spirits who were in prison (1 Peter 3:19): and this preaching was made to them for judgment or for condemnation: indeed to those who were conscious of good life, immediately holding to the kindness of him who had appeared there; but to the wicked, filled with shame, and waiting for their own condemnation. Therefore, it confirms that the Lord is the judge of the dead. As for the living, when He came into the world according to mortal life, men had His presence as a condemnation, since the good indeed ran to Him and were instructed, while the wicked rejected Him and willingly abominated the truth: this was indeed their condemnation. Therefore, the Lord also says, "I came into the world for judgment," (Jn. 9:39) that is, for condemnation. Thus, the Lord is the “judge of both the living and the dead”: and the rendering of causes will be based on the entire discourse and not on a part.
Therefore, what is said, that they may be judged in the flesh, should be understood as when the Lord approached those who were in Hades, those who had lived carnally in the world were condemned: while those who lived spiritually were either brought to life together with the Lord (for many bodies of the saints who had fallen asleep were raised Matt. 27:52), or through good hope. Furthermore, it is said that they will be judged and live, taking time for time, namely the future for the past, which is frequent in sacred Scripture. "The end of all things is at hand," (1 Peter 4:7) he says, that is, for those who are justified in life and for those who are in Hades. For in the second coming, what is reserved for each will be fulfilled. But if anyone despises the preaching of the Lord in Hades, saying that nothing can benefit the dead, because according to the prophet David, no one confesses in Hades (Ps. 6:6); he understands the preaching in Hades totally and considers confession not as praise of God but as a manifestation: not knowing what is said: "The dead shall not praise you, O Lord” (Ps. 113:17); and it is said: “In Hades, who shall confess to you?' (Ps.4:6) Thus, it should be understood that confession is an act of thanksgiving to God when someone is freed from grave troubles. Therefore, since all things that are dealt with in this present life, where they are completed, come to an end. For the dead, all things are idle: rightly, since no one works anything for whom they would be freed to give thanks, it is said: "In Hades, who shall confess to you?" (Ps. 4:6)

The end of all things is at hand. Therefore, be sober and watchful in prayer. Above all, keep fervent in your love for one another, because love covers a multitude of sins. Be hospitable to one another without complaint.
The end, that is, completion, consummation or the end of all the prophets is said to be imminent: however, the true word is Christ, for He is the perfection of all. And not as the Greeks rave, who indeed say that pleasure is the end, like Epicurus, while others say wisdom or contemplation or virtue. Therefore, since perfection has come in Christ, Peter also says, having been made conformable to this perfection, present yourselves in all things without defect in sobriety, in vigilance for prayers (for the prayer of the sober or the watchful, and not of those who are held by the drunkenness of worldly things), in love for one another. Paul, however, says that this is the change of the law (Rom. 13:10): here indeed that it may cover sins. For mercy towards one's neighbor makes God merciful to us. This mercy would never proceed to what is righteous, unless it is out of great love. But where he mentions love, he also adds that those who are endowed with love, namely hospitality, which he commands to be shown without complaint; for this is the essence of true love.
"love covers a multitude." This means persevering and enduring and stretched out over a long period.

As each one has received a gift, use it to serve one another, as good stewards of the diverse grace of God. If anyone speaks, let him speak as if it were the words of God; if anyone ministers, let him do it as with the ability which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen.
But also concerning the gifts that are available to each, they should be shared with the brother who has none: for example, let the one who has the discourse of teaching (for this is what it means by the words of God) generously provide for the one who is in need. Let the one who has received the supply of food give to the one who has none: not with a small spirit, but as the power of the expenses given as God permits. Furthermore, he says, I exhort you that in all things, whether among the Gentiles or even in your works, that God may be glorified. And when he had spoken thus, since he saw that some were offended because of the afflictions brought upon them, as if a promise of life had been placed in the law from all foreign troubles for those who serve the Lord: indeed, previously when he had made a statement about servants, he gave a brief exhortation about these things: but now he has used a more elaborate discourse and says: Beloved, (1 Peter 4:12) immediately signifying by this name that these things do not happen to those who are hated, but to those who are greatly loved. However, do not be surprised, that is, do not marvel, do not consider it strange (1 Peter 4:12) from the friends of God. Then, where he also said that afflictions are a fiery trial, (1 Peter 4:12) he shows that they are tempted upon them as a test: but the trial makes desirable the one who is tested, just as gold and silver. Moreover, by adding that it is more blessed for all these, namely, those who suffer these things to be conformed to the Teacher Christ: and now to be dishonored with him, so that they may be glorified together with him in the future age, when he has subjected the whole world to himself.
"As each one has received a gift." For whatever is placed in us, and of which we are masters to do, can be an accusation of injustice in all these matters. For it is not only in the possession of money, but also in the abundance of other natural goods that one is obliged to give to the one who does not have: so that one may give to the needy.

Beloved, do not be surprised at the fiery trial that has come upon you to test you, as though something strange were happening to you: but rejoice inasmuch as you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed. If you are insulted because of the name of Christ, you are blessed; for the Spirit of glory and of God rests on you: if you are insulted for the name of Christ, it is glorified in you. Let none of you suffer as a murderer, or a thief, or any kind of criminal, or even as a bigmouth. But if you suffer as a Christian, do not be ashamed, but glorify God that you bear that name.
"the fiery trial that has come upon you." this is how you are proven.
"of the name of Christ." Because you are called Christians.
"if you are insulted." It must be understood: Who, to be. The meaning: Who seems to be blasphemed by the spirit of God among the wicked, but is glorified in you. How? Because while they falsely accuse you, confusion is indeed poured back upon them, but glory upon you.
"even as a bigmouth," who curiously scrutinizes what belongs to others, in order to have an occasion for slander. This, however, is the disposition of a wicked and deceitful mind, and one that is quick and ready for every evil.

For it is time for judgment to begin with God's household; and if it begins with us, what will the outcome be for those who do not obey the gospel of God? And, If it is hard for the righteous to be saved, what will become of the ungodly and the sinner? Therefore, let those who are afflicted according to the will of God entrust their souls to a faithful Creator by doing good.
"For it is time for judgment to begin with God's household." It makes them anxious and terrifies them, driving them away from sloth and a relaxed life; therefore, it also adds: "If the investigation of matters already done begins first with us who are the house of God, what should we think will be the end of those who did not believe? Judgment now does not mean condemnation, but investigation, scrutiny, discussion to choose what is better." However, let it begin first from the house of God, since, according to our Basil the Great, we are more annoyed towards those who are most familiar to us when they sin against us: but to God, there are no others more familiar than the faithful, who complete the house of God, or the Church. Therefore, the Savior also said: "He will say first to those who will be on his right hand." (Matt. 25:34) However, this judgment here refers to the examination, namely the afflictions that the wicked bring upon the faithful: of which the Lord also foretold the instigation when He said: "They will hand you over to councils." etc. (Matt. 5:17)
Then, as if to console them, He adds: And, If it is hard for the righteous to be saved, what will become of the ungodly. And this is confirmed by the Scripture which says: "If the righteous scarcely be saved, where shall the ungodly and the sinner appear?" (Prov. 11:31) However, this is what Scripture intends to signify: If the righteous attain salvation through labor and affliction (for the kingdom of heaven is taken by violence (Matt. 9:12), and through many afflictions one attains it Acts 14:21), what will those who lead a depraved and indulgent life attain? It must be understood in the future age regarding what concerns the wicked. Therefore, if this is so, he says,
who are afflicted according to will of God, so that we do not become sluggish, but rather entrust their souls to a faithful Creator by doing good. He said, according to the will of God, either signifying that our afflictions are not without divine providence but are distributed to us as a test from Him; or that, being afflicted by the will of God, we attribute the outcome to Him. For He is indeed faithful, that is, secure and who does not lie in His promises: nor will He allow us to be afflicted beyond what we can bear. But how should one commit oneself to God? (1 Cor. 10:13)
By doing good, Peter says. And what is that? By the modesty of the soul, committing oneself to Him without exalting oneself because of what one suffers: but the greater the suffering seems, the more firmly one should cling to Him, so that one considers oneself useless and says, "for you are righteous in all the things that you have done to us." (Dan. 3:27) Moreover, the wicked and the sinner differ in this respect: for the wicked is completely alien to God, while the sinner clings to God somewhat, but as one who despises Him and transgresses His laws. However, one can be both wicked and a sinner: for whoever works iniquity acts wickedly, in that he sins, thinking that God does not exist.

I encourage the elders who are among you, I who am also an elder and a witness of the sufferings of Christ, and a partaker of the glory that will be revealed: feed the flock of Christ that is among you, exercising oversight not under coercion, but willingly; not for shameful gain, but eagerly; nor exercising dominion against the clergy, but being examples to the flock. And when the chief Shepherd appears, you will receive the unfading crown of glory.
Since Peter proposes to discuss the modesty of the spirit, which he even touches upon while speaking about "doing good", (1 Peter 4:19) and now calling himself a co-elder, that is, both an elder together with them. Through this, Peter designates either his own age or the honor of bishops. For it is known that bishops are also called elders, as the book of Acts indicates. (Acts 20:17;28) Then, wishing to demonstrate his own eminence, and that he calls himself a co-elder for the sake of modesty, he adds his dignity:
"witness of the sufferings of Christ:" wanting to signify through this: If I, who am an interpreter of such visions to you, do not contempt to call myself a co-elder, neither should you, who are righteous, be exalted against those who are inferior to you. Therefore, Christ, teaching this precept of modesty, thus pronounces: "If therefore I, your Lord and Master, have washed your feet." (Jn. 13:14)
Furthermore, "a partaker of the glory that will be revealed," to demonstrate the excellence of a modest spirit: just as Paul says, "When Christ is revealed, then we will also be revealed." (Col. 3:1)
Moreover, he does not feed the flock coercively, who, by presenting himself as an example of good conduct to his subordinates, has disciples who mutually encourage each other to imitate their teacher: Nor does he seek for shameful gain, who walks not arrogantly nor raises himself against those under him, but converses humbly, maintaining a constant frugality that requires no expense for costly garments or a lavish table, which receives pride with applause and seeks expense from shameful gain.
Peter calls the clergy a sacred assembly, just as we do even now. Furthermore, by adding,
"but being examples to the flock," Peter instructs that they should not feed the flock as if coercively.
Furthermore, when it is said, "And when the chief Shepherd appears," it is a conjunction. And it is informally placed for "So that": that is, "So that when the Chief Shepherd appears, you will receive the unfading crown of glory." Just as in Psalm 89, when it is said, "And look upon your servants and upon your works." For there "And" is placed in the place of "Because of which."

Cast all your anxiety on him because he cares for you. Be sober-minded; be watchful. Your adversary the Devil prowls around like a roaring lion, seeking someone to devour. Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world.
It is added, "In time." For it refers to the exaltation in the future age, which is the only true exaltation, as unchangeable and everlasting, since the present exaltation is neither secure nor firm, but rather contributes to a perpetual humiliation, so that it may be humbled more quickly than it was exalted. Furthermore, the Lord Himself is suitable to reconcile humiliation with exaltation. For He says: "Everyone who exalts himself will be humbled, and he who humbles himself will be exalted." (Matt. 18:4) And: "Whoever wishes to be first among you shall be the last of all." (Matt. 20:27) And speaking at that time, he indicated, as we said, that in the future, the exaltation promised would arise from humiliation. For there will be a time of unchangeable things in the future and in the incorruptible age. For the incorruptible has nothing mortal or perishable. Then, removing the fear that would arise from humiliation (for perhaps he saw some fearing that by humbling themselves in this present life, they would suffer some evil), he said: "Do not be afraid, casting all your anxiety on the Lord, when you have entrusted yourself to him who will take careful and diligent care of you."
"because he cares for you," or concern is placed upon him regarding all these things.
"Be sober-minded; be watchful." On those who are spiritually asleep (this, however, is to aspire to vain things) and from this, the watchfulness of souls is weighed down, the evil and most savage beast of despair is accustomed to leap upon them. Therefore, Christ's disciple, strengthening us (Matt. 13:24), exhorts us to always be vigilant and to watch over him who sows tares, lest in any way, while we are asleep, or living carelessly and sluggishly, he secretly sows wicked thoughts and drives us away from true life.
For the Devil does not cease, Peter says, prowls around like a roaring lion, seeking someone to devour; to whom you also resist with firm strength of mind. Concerning such sharp snares and the precise deceit of him against us, the holy Justin Martyr also brings forth the case, stating that the Devil did not clearly know the power of his punishment before the coming of the Lord, when the divine prophets had announced it mysteriously: just as Isaiah (14:4), under the persona of the Assyrian, tragically narrates the entire representation of the Devil. But when the Lord had come and had openly said that the eternal fire is reserved and prepared for the Devil and his angels (Matt. 25:41), upon hearing this, he does not cease to lie in wait for the faithful, wanting to have many companions in his defection, lest he be ashamed to cling to this alone, applauding himself with this cold and envious consolation.
"knowing that the same kinds of suffering," as it is likely, those to whom Peter writes were being pressed by many afflictions for the sake of Christ: therefore, both in the preceding and in the following, he brings consolation to this: indeed, by the fact that the enduring become themselves partakers of the afflictions of Christ and heirs of the glory that is to be revealed; here, however, by the fact that they do not suffer alone, but all the faithful who are in the world: moreover, the company of companions lightens the severity.

By Silvanus, a faithful brother to you, as I consider, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand. The Church that is in Babylon, elected together with you, greets you, and Mark my son. Greet one another with a kiss of love. Peace to you all who are in Christ Jesus. Amen.
"By Silvanus." This Silvanus was very faithful and eagerly motivated around the preaching. Indeed, Paul also mentions him and takes him as a helper along with Timothy in his letters, saying: "Paul, and Silvanus, and Timothy." (1-2 Thess. 1:1)
Peter calls Rome Babylon, because it was so remarkable and distinguished, as it had been for a long time in Babylon.
Peter calls his son Mark according to the spirit, and not according to the flesh. To him, he entrusted the task of writing the Gospel. However, some have dared to assert that Mark was the son of the divine Peter according to the flesh, using as an argument what was said by Luke in the Acts of the Apostles. (Acts 12:1) For he says that Peter was miraculously brought out of prison by the angel of God, in which Herod had kept him, and after being released from the angelic conversation, Peter came to the house of the mother of John, who was surnamed Mark, as if he had come to his own house and to his lawful wife. However, when Paul writes that they should greet each other with a holy kiss (2 Cor. 14:12), Peter says here,
"With a kiss of love," saying the same as that. For Paul (1 Cor. 13:1-19) knows the love which is according to Christ and is greater than all virtues, even than martyrdom itself suffered for Christ. Therefore, he calls the holy kiss separate and defined in God, while he similarly refers to the kiss of love which is true love, which Paul has praised. Therefore, he also adds:
"Peace to you all who are in Christ Jesus:" not speaking of the common peace which is among men, which is dear to men because of the affection for vain glory and the enjoyment of pleasures, to which those who are free from war surrender themselves; but Peter prays that they may attain the peace which Christ himself agreed to grant them as he proceeded to passion, saying: "My peace I leave with you;" and adding a distinction: "Not as the world gives." (Jn. 14:27) For peace is not to be sought because of affection, but that we may be united in love, in order to receive in this way the blows of adversaries. Moreover, the disciples of the Lord, adding as it were a seal, bring a prayer at the end, as a genuine sign of their holiness. (It was written from the city of Rome.)