{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-803","native_reference":{"book_number":670,"chapter_from":1,"chapter_to":1,"system":"MyBible module coordinates (mapping unverified)","verse_from":24,"verse_to":24},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Bede</b>: Because all flesh is like grass, etc. Therefore, just as perishable flesh generates perishable flesh, so the word of the Lord, which remains forever, gives eternal life in both flesh and soul to those whom it regenerates from water. Saint Cyprian, in his book on the Dress of Virgins, thus recalls this testimony: \"Isaiah's God, he says, proclaims: All flesh is grass, and all its glory is like the flower of the field. The grass withers, the flower falls, but the word of the Lord endures forever.\" It is not fitting for any Christian, and especially not for a virgin, to consider any fleshly glory and honor, but to seek only the word of God and embrace what is good and will endure forever. Or if there is to be any glorying in the flesh, it is clearly when one suffers in the confession of the name, when a woman is found stronger than torturing men: when she endures fires, or crosses, or iron, or beasts, so that she may be crowned. Those are the precious adornments of the flesh, those are the better ornaments of the body. However, let it not trouble the reader that in this sentence of the prophet, he used \"claritas\" while our translation says \"gloria,\" for both are commonly translated from the one Greek word, which is δόξα (doxa), into Latin.<br/><i>— Commentary on the Catholic Epistles</i></p><p><b>Eusebius of Caesarea</b>: This is the nature of all flesh, and the portrait of a man made from clay, I mean someone who loves his own body and lives according to the flesh. Like the grass of the field and like beautiful flowers he will soon wither and die.<br/><i>— CATENA</i></p><p><b>Gregory of Nyssa</b>: One who reflecting on this holds cheaply all that mankind prizes, whose only love is the divine life, because \"all flesh is grass, and all the glory of man as the flower of grass,\" can never care for this grass which \"to-day is and to-morrow is not\"; studying the divine ways, he knows not only that human life has no fixity, but that the entire universe will not keep on its quiet course for ever; he neglects his existence here as an alien and a passing thing; for the Saviour said, \"Heaven and earth shall pass away,\" the whole of necessity awaits its refashioning.<br/><i>— ON VIRGINITY 4</i></p><p><b>Hilary of Arles</b>: Here we see the two sides of the human being. The outer man is like the flower of the field which is mortal and will pass away, whereas the inner man lives forever by the power of the living God.<br/><i>— INTRODUCTORY COMMENTARY ON 1 PETER</i></p><p><b>Oecumenius</b>: Because all flesh is as grass, and all the glory of man as the flower of the grass. The grass withers, and the flower falls away: but the word of the Lord endures forever. Now this is the word which by the gospel was preached to you.<br/>Because all flesh is grass. When Peter said, \"not of corruptible seed but of incorruptible, through the word of God which lives and abides forever,\" he also adds, by casting down and despising the easy corruption of human glory, and so to speak, its non-subsistence, enticing the listeners to cling to those things which are proposed by themselves, as those which have subsistence and endlessness. However, the subsistence of those things that come to corruption is here called grass and the flower of grass. Moreover, the weakness of the subsistence of grass is brought to a greater faith of the word: with which David compares our life. (Ps. 41:1) Wherever, therefore, it shows our glory to be so worthless, it again repeats and teaches more openly what it is that has regenerated them through the word of God which lives and abides forever, and it says:<br/>\"But this is the word that has been announced to you.\" That which remains forever is confirmed in the same way with the Lord. For He Himself said: \"Heaven and earth will pass away, but my words will not pass away.\" (Matt. 24:35) Moreover, it must be known that this should be expressed: \"Love one another fervently should be expressed in a manner free from all deceit.\" For such outcomes tend to follow those which are treated and carried out for their sake. Therefore, since mutual love from the world leads to fervent love that is unaware of deceit, it is rightly done that \"From the world\" precedes, and \"To love fervently\" follows. It should be noted that the preposition εἰς, that is, \"unto\", is translated into διά, that is, \"for the sake of\", so that the sense is: for the sake of \"Love one another fervently.\"<br/><i>— Commentary on 1 Peter</i></p><p><b>Theodoret of Cyrus</b>: Just like grass, the people have dried up and their flower has fallen. God here foretold the salvation of the Gentiles and the sterility of the Jews. For by nature the human race is like grass, and the flowers of the grass are our pride and glory. But just as when the grass withers the flowers fall off, so when men die, their pride and glory are extinguished.<br/><i>— CATENA</i></p>","source_html_sha256":"4ae57cea9b31dd4897390e392fefd34b39a2e34b4129ec918417b57e17953fe3","source_module":"ECF","source_row_id":803,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"123b2c322ace5fe35cdaba583a4ae8c78ad1b5037acca8fe786e174ec5f34b99","translator":null,"work":null}