1 Pet 3:18:
But made alive,
that is, rising from the dead by the power of divnity (for He rose from the
dead not as a man, but as God). He simuiltaneously 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 had 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 adored 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 the time through the Lord’s descent to Hades they obtained
salvation, as it also seems to the divine Gregory. 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 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. (Commentary on the Catholic Epistles by
Oecumenius (6th Century) [trans. John Litteral; 2025], 87-88)
1 Pet 4:6
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 up to life together with the Lord (for many bodies of the
saints who had fallen asleep were raised Matt 27:52), or through a 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) (Commentary on the Catholic Epistles by
Oecumenius (6th Century) [trans. John Litteral; 2025], 93-94)
