Text -- 1 Peter 5:1-13 (NET)

Leading and Living in God’s Flock

5:1 So as your fellow elder and a witness of Christ’s sufferings and as one who shares in the glory that will be revealed, I urge the elders among you: 5:2 Give a shepherd’s care to God’s flock among you, exercising oversight not merely as a duty but willingly under God’s direction, not for shameful profit but eagerly. 5:3 And do not lord it over those entrusted to you, but be examples to the flock. 5:4 Then when the Chief Shepherd appears, you will receive the crown of glory that never fades away. 5:5 In the same way, you who are younger, be subject to the elders. And all of you, clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble. 5:6 And God will exalt you in due time, if you humble yourselves under his mighty hand 5:7 by casting all your cares on him because he cares for you. 5:8 Be sober and alert. Your enemy the devil, like a roaring lion, is on the prowl looking for someone to devour. 5:9 Resist him, strong in your faith, because you know that your brothers and sisters throughout the world are enduring the same kinds of suffering. 5:10 And, after you have suffered for a little while, the God of all grace who called you to his eternal glory in Christ will himself restore, confirm, strengthen, and establish you. 5:11 To him belongs the power forever. Amen.

Final Greetings

5:12 Through Silvanus, whom I know to be a faithful brother, I have written to you briefly, in order to encourage you and testify that this is the true grace of God. Stand fast in it. 5:13 The church in Babylon, chosen together with you, greets you, and so does Mark, my son.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Pe 5:1

Who am a fellow-elder ( ho sunpresbuteros ).

Earliest use of this compound in an inscription of b.c. 120 for fellow-elders (alderman) in a town, here only in N.T., in eccles. writers. For the word presbuteros in the technical sense of officers in a Christian church (like elder in the local synagogues of the Jews) see Act 11:30; Act 20:17. It is noteworthy that here Peter the Apostle (1Pe 1:1) calls himself an elder along with (sun ) the other "elders."

Robertson: 1Pe 5:1

A witness ( martus ).

This is what Jesus had said they must be (Act 1:8) and what Peter claimed to be (Act 3:15; Act 10:39). So Paul was to be a martus (Act 22:15).

Robertson: 1Pe 5:1

Who am also a partaker ( ho kai koinōnos ).

"The partner also,""the partaker also."See Luk 5:10; 2Co 1:7; 2Pe 1:4. See same idea in Rom 8:17. In Gal 3:23; Rom 8:18 we have almost this about the glory about to be revealed to us where mellō as here is used with the infinitive.

Robertson: 1Pe 5:2

Tend ( poimanate ).

First aorist active imperative of poimainō , old verb, from poimēn (shepherd) as in Luk 17:7. Jesus used this very word to Peter in the interview by the Sea of Galilee (Joh 21:16) and Peter doubtless has this fact in mind here. Paul used the word to the elders at Miletus (Act 20:28). See 1Pe 2:25 for the metaphor.

Robertson: 1Pe 5:2

Flock ( poimnion ).

Old word, likewise from poimēn , contraction of poimenion (Luk 12:32).

Robertson: 1Pe 5:2

Exercising the oversight ( episkopountes ).

Present active participle of episkopeō , old word (in Heb 12:15 alone in N.T.), omitted here by Aleph B.

Robertson: 1Pe 5:2

Not by constraint ( mē anagkastōs ).

Negative mē because of the imperative. Old adverb from verbal adjective anagkastos , here alone in N.T.

Robertson: 1Pe 5:2

But willingly ( alla hekousiōs ).

By contrast. Old adverb, in N.T. only here and Heb 10:26.

Robertson: 1Pe 5:2

Nor yet for filthy lucre ( mēde aischrokerdōs ).

A compound adverb not found elsewhere, but the old adjective aischrokerdēs is in 1Ti 3:8; Tit 1:7. See also Tit 1:11 "for the sake of filthy lucre"(aischrou kerdous charin ). Clearly the elders received stipends, else there could be no such temptation.

Robertson: 1Pe 5:2

But of a ready mind ( alla prothumōs ).

Old adverb from prothumos (Mat 26:41), here only in N.T.

Robertson: 1Pe 5:3

Lording it over ( katakurieuontes ).

Present active participle of katakurieuō , late compound (kata , kurios ) as in Mat 20:25.

Robertson: 1Pe 5:3

The charge allotted to you ( tōn klērōn ).

"The charges,""the lots"or "the allotments."See it in Act 1:17, Act 1:25 in this sense. The old word meant a die (Mat 27:25), a portion (Col 1:12; 1Pe 1:4), here the charges assigned (cf. Act 17:4). From the adjective klērikos come our cleric, clerical, clerk. Wycliff translated it here "neither as having lordship in the clergie."

Robertson: 1Pe 5:3

Making yourselves ensamples ( tupoi ginomenoi ).

Present active participle of ginomai and predicate nominative tupoi (types, models) for which phrase see 1Th 1:7. Continually becoming. See 1Pe 2:21 for hupogrammos (writing-copy).

Robertson: 1Pe 5:3

To the flock ( tou poimniou ).

Objective genitive.

Robertson: 1Pe 5:4

When the chief Shepherd shall be manifested ( phanerōthentos tou archipoimenos ).

Genitive absolute with first aorist passive participle of phaneroō , to manifest, and genitive of archipoimēn , a compound (archi , poimēn ) after analogy of archiereus , here only in N.T., but in Testam. of Twelve Patrs. (Judges 8) and on a piece of wood around an Egyptian mummy and also on a papyrus a.d. 338 (Deissmann, Light, etc. , p. 100). See Heb 13:20 for ho poimēn ho megas (the Shepherd the great).

Robertson: 1Pe 5:4

Ye shall receive ( komieisthe ).

Future of komizō (1Pe 1:9, which see).

Robertson: 1Pe 5:4

The crown of glory that fadeth not away ( ton amarantinon tēs doxēs stephanon ).

For "crown"(stephanos ) see Jam 1:12; 1Co 9:25; 2Ti 4:8; Rev 2:10; Rev 3:10; Rev 4:4. In the Gospels it is used only of the crown of thorns, but Jesus is crowned with glory and honor (Heb 2:9). In all these passages it is the crown of victory as it is here. See 1Pe 1:4 for amarantos , unfading. Amarantinos is made from that word as the name of a flower amaranth (so called because it never withers and revives if moistened with water and so used as a symbol of immortality), "composed of amaranth"or "amarantine,""the amarantine (unfading) crown of glory."

Robertson: 1Pe 5:5

Be subject ( hopotagēte ).

Second aorist passive imperative of hupotassō .

Robertson: 1Pe 5:5

Unto the elder ( presbuterois ).

Dative case. Here the antithesis between younger and elder shows that the word refers to age, not to office as in 1Pe 5:1. See a like change in meaning in 1Ti 5:1, 1Ti 5:17.

Robertson: 1Pe 5:5

All ( pantes ).

All ages, sexes, classes.

Robertson: 1Pe 5:5

Gird yourselves with humility ( tēn tapeinophrosunēn egkombōsasthe ).

First aorist middle imperative of egkomboomai , late and rare verb (in Apollodorus, fourth cent. b.c.), here only in N.T., from en and kombos (knot, like the knot of a girdle). Egkombōma was the white scarf or apron of slaves. It is quite probable that Peter here is thinking of what Jesus did (Joh 13:4.) when he girded himself with a towel and taught the disciples, Peter in particular (Joh 13:9.), the lesson of humility (Joh 13:15). Peter had at last learned the lesson (Joh 21:15-19).

Robertson: 1Pe 5:5

The proud ( huperēphanois ).

Dative plural of huperēphanos (Jam 4:6; Rom 1:30) after antitassetai (present middle indicative of antitassō as in Jam 4:6 (quoted there as here from Pro 3:34).

Robertson: 1Pe 5:6

Humble yourselves therefore ( tapeinōthēte oun ).

First aorist passive imperative of tapeinoō , old verb, for which see Mat 18:4. Peter is here in the role of a preacher of humility. "Be humbled."

Robertson: 1Pe 5:6

Under the mighty hand of God ( hupo tēn krataian cheira tou theou ).

Common O.T. picture (Exo 3:19; Eze 20:33, etc.).

Robertson: 1Pe 5:6

That he may exalt you ( hina hupsōsēi ).

Purpose clause with hina and first aorist active subjunctive of hupsoō . Cf. Luk 14:11; Phi 2:9.

Robertson: 1Pe 5:6

In due time ( en kairōi ).

Same phrase in Mat 24:45.

Robertson: 1Pe 5:7

Casting ( epiripsantes ).

First aorist active participle of epiriptō , old verb, to throw upon, in N.T. only here and Luk 19:35 (casting their clothes on the colt), here from Psa 55:22. For merimna see Mat 6:25, Mat 6:31, Mat 6:34.

Robertson: 1Pe 5:7

He careth ( autōi melei ).

Impersonal verb melei (present active indicative) with dative autōi , "it is a care to him."God does care (Luk 21:18).

Robertson: 1Pe 5:8

Be watchful ( grēgorēsate ).

First aorist active imperative of grēgoreō , late present imperative from perfect egrēgora (to be awake) from egeirō (to arouse), as in Mat 24:42. For nēpsate see 1Pe 1:13; 1Pe 4:7.

Robertson: 1Pe 5:8

Your adversary ( ho antidikos humōn ).

Old word for opponent in a lawsuit (Mat 5:25).

Robertson: 1Pe 5:8

The devil ( diabolos ).

Slanderer. See note on Mat 4:1.

Robertson: 1Pe 5:8

As a roaring lion ( hōs ōruomenos leōn ).

But Jesus is also pictured as the Lion of the tribe of Judah (Rev 5:5). But Satan roars at the saints. Present middle participle ōruomai , old verb, here only in N.T., to howl like a wolf, dog, or lion, of men to sing loud (Pindar). See Psa 22:13.

Robertson: 1Pe 5:8

Whom he may devour ( katapiein ).

Second aorist active infinitive of katapinō , to drink down. B does not have tina , Aleph has tina (somebody), "to devour some one,"while A has interrogative tina , "whom he may devour"(very rare idiom). But the devil’ s purpose is the ruin of men. He is a "peripatetic"(peripatei ) like the peripatetic philosophers who walked as they talked. Satan wants all of us and sifts us all (Luk 22:31).

Robertson: 1Pe 5:9

Whom withstand ( hōi antistēte ).

Imperative second aorist active (intransitive) of anthistēmi ; same form in Jam 4:7, which see. Dative case of relative (hōi ). For the imperative in a subordinate clause see 1Pe 5:12; 2Th 3:10; 2Ti 4:15; Heb 13:7. Cowardice never wins against the devil (2Ti 1:7), but only courage.

Robertson: 1Pe 5:9

Steadfast in your faith ( stereoi tēi pistei ).

Locative case pistei . Stereos is old adjective for solid like a foundation (2Ti 2:19).

Robertson: 1Pe 5:9

The same sufferings ( ta auta tōn pathēmatōn ).

An unusual construction with the genitive rather than the usual ta auta pathēmata , perhaps as Hofmann suggests, "the same tax of sufferings"("the same things in sufferings"). Probably this is correct and is like Xenophon’ s phrase in the Memorabilia (IV. 8. 8), ta tou gērōs epiteleisthai (to pay the tax of old age).

Robertson: 1Pe 5:9

Are accomplished ( epiteleisthai ).

Present (and so process) middle (you are paying) or passive (is paid) infinitive of epiteleō , old verb, to accomplish (2Co 7:1).

Robertson: 1Pe 5:9

In your brethren who are in the world ( tēi en tōi kosmōi humōn adelphotēti ).

Associate-instrumental case adelphotēti (in N.T. only here and 1Pe 2:17, which see) after ta auta (like 1Co 11:5) or dative after epiteleisthai . Even so eidotes (second perfect active participle of oida ) with an infinitive usually means "knowing how to"(object infinitive) as in Luk 12:56; Phi 3:18 rather than "knowing that"(indirect assertion) as taken above.

Robertson: 1Pe 5:10

The God of all grace ( ho theos tēs charitos ).

See 1Pe 4:10 for poikilēs charitos theou (of the variegated grace of God).

Robertson: 1Pe 5:10

In Christ ( en Christōi ).

A Pauline phrase (2Co 5:17-19), but Petrine also. For God’ s "calling"us (kalesas ) see 1Th 5:23.; 1Co 1:8.; Rom 8:29.

Robertson: 1Pe 5:10

After that ye have suffered a little while ( oligon pathontas ).

Second aorist active participle of paschō , antecedent to the principal verbs which are future active (katartisei , to mend, Mar 1:19; Gal 6:1, stērixei , for which see Luk 9:51; Luk 22:32, sthenōsei from sthenos and so far a hapax legomenon like enischuō according to Hesychius). For oligon see 1Pe 1:6.

Robertson: 1Pe 5:11

To him ( autōi ).

To God (dative case). Note kratos in the doxology as in 1Ti 6:16 and briefer than the doxology in 1Pe 4:11, to Christ.

Robertson: 1Pe 5:12

By Silvanus ( dia Silouanou ).

Probably this postscript (1Pe 5:12-14) is in Peter’ s own handwriting, as Paul did (2Th 3:17.; Gal 6:11-18). If so, Silvanus (Silas) was the amanuensis and the bearer of the Epistle.

Robertson: 1Pe 5:12

As I account him ( hōs logizomai ).

Peter uses Paul’ s phrase (1Co 4:1; Rom 8:18) in giving approval to Paul’ s former companion (Act 15:40).

Robertson: 1Pe 5:12

I have written ( egrapsa ).

Epistolary aorist applying to this Epistle as in 1Co 5:11 (not 1Co 5:9); 1Co 9:15; Gal 6:11; Rom 15:15; Phm 1:19, Phm 1:21.

Robertson: 1Pe 5:12

Briefly ( di' oligōn ).

"By few words,"as Peter looked at it, certainly not a long letter in fact. Cf. Heb 13:22.

Robertson: 1Pe 5:12

Testifying ( epimarturōn ).

Present active participle of epimartureō , to bear witness to, old compound, here alone in N.T., though the double compound sunepimartureō in Heb 2:4.

Robertson: 1Pe 5:12

That this is the true grace of God ( tautēn einai alēthē charin tou theou ).

Infinitive einai in indirect assertion and accusative of general reference (tautēn ) and predicate accusative charin . Peter includes the whole of the Epistle by God’ s grace (1Pe 1:10) and obedience to the truth (Joh 1:17; Gal 2:5; Col 1:6).

Robertson: 1Pe 5:12

Stand ye fast therein ( eis hēn stēte ).

"In which (grace) take your stand"(ingressive aorist active imperative of histēmi ).

Robertson: 1Pe 5:13

She that is in Babylon, elect together with you ( hē en Babulōni suneklektē ).

Either actual Babylon or, as most likely, mystical Babylon (Rome) as in the Apocalypse. If Peter is in Rome about a.d. 65, there is every reason why he should not make that fact plain to the world at large and least of all to Nero. It is also uncertain whether hē suneklektē (found here alone), "the co-elect woman,"means Peter’ s wife (1Co 9:5) or the church in "Babylon."The natural way to take it is for Peter’ s wife. Cf. eklektēi kuriāi in 2Jo 1:1 (also verse 2Jo 1:13).

Robertson: 1Pe 5:13

Mark my son ( Markos ho huios mou ).

So this fact agrees with the numerous statements by the early Christian writers that Mark, after leaving Barnabas, became Peter’ s "interpreter"and under his influence wrote his Gospel. We know that Mark was with Paul in Rome some years before this time (Col 4:10).

Vincent: 1Pe 5:1

Also an elder ( συμπρεσβύτερος )

Only here in New Testament. Better, as Rev., fellow-elder. The expression is decisive against the primacy of Peter.

Vincent: 1Pe 5:1

Witness ( μάρτυς )

The word is used in the New Testament to denote (a) a spectator or eye-witness (Act 10:39; Act 6:13). (b) One who testifies to what he has seen (Act 1:8; Act 5:32). (c) In the forensic sense, a witness in court (Mat 26:65; Mar 14:63). (d) One who vindicates his testimony by suffering: a martyr (Act 22:20; Heb 12:1; Rev 2:13; Rev 17:6). The first three meanings run into each other. The eye-witness, as a spectator, is always such with a view to giving testimony. Hence this expression of Peter cannot be limited to the mere fact of his having seen what he preached; especially since, when he wishes to emphasize this fact, he employs another word, ἐπόπτης (2Pe 1:16). Therefore he speaks of himself as a witness, especially in the sense of being called to testify of what he has seen.

Vincent: 1Pe 5:1

Partaker ( κοινωνός )

This use of the word, expressing a present realization of something not yet attained, occurs in no other writer in the New Testament. See on 2Pe 1:4.

Vincent: 1Pe 5:2

Feed ( ποιμάνατε )

Better, Rev., tend, since the verb denotes all that is included in the office of a shepherd - guiding, guarding, folding, no less than feeding, which latter is expressed by βόσκω . There is, doubtless, a reminiscence in the word of Christ's charge to Peter (Joh 21:15-17). Both words are used there: " Feed (Βόσκε ) my lambs" (Joh 21:15); " tend (ποίμαινε ) my sheep" (Joh 21:16); " feed (βόσκε ) my sheep" (Joh 21:17). The A. V. obliterates the distinction by rendering all three feed. Bengel rightly remarks, " Feeding is part of tending." See on Mat 2:6.

Vincent: 1Pe 5:2

Taking the oversight

The best texts omit. Rev. retains.

Vincent: 1Pe 5:2

By constraint ( ἀναγκαστῶς )

Only here in New Testament.

Vincent: 1Pe 5:2

Willingly ( ἑκουσίως )

Only here and Heb 10:26.

Vincent: 1Pe 5:2

For filthy lucre ( αἰσχροκερδῶς )

From αἰσχρός , disgraceful, and κέρδος , gain. Only here in New Testament. The word filthy is intended to convey the idea which lies in αἰσχρός , base or dishonorable; becoming such if it is made the motive of the minister's service. Compare 2Co 12:14.

Vincent: 1Pe 5:2

Willingly ( προδύμως )

Not strong enough. The word is compounded of πρό , forward, and θυμός , heart or spirit. Hence Rev., with a ready mind; a forward spirit; denoting not mere willingness, but zeal. Only here in New Testament. Compare the kindred adjective πρόθυμος , ready (Rom 1:15; Mat 26:41; Mar 14:38), and the kindred noun προθυμία , readiness (2Co 8:11, 2Co 8:12, 2Co 8:19; 2Co 9:2).

Vincent: 1Pe 5:3

As lording it ( κατακυριεύοντες )

See Mat 20:25; Act 19:16. Other words are used for the exercise of legitimate authority in the church: προΐ́σταμαι , to be over (1Th 5:12; 1Ti 5:17); ποιμαίνω , as 1Pe 5:2, tend. But this carries the idea of high-handed rule.

Vincent: 1Pe 5:3

Heritage ( κλήρων )

Plural. Κλἤρος means a lot. See on inheritance, 1Pe 1:4. Froth the kindred adjective κληρικός comes the English cleric, contracted into clerk, which in ecclesiastical writings originally signified a minister; either as being chosen by lot like Matthias, or as being the lot or inheritance of God. Hence Wycliffe translates the passage, " neither as having lordship in the clergie. " As in the Middle Ages the clergy were almost the only persons who could write, the word clerk came to have one of its common modern meanings. The word here, though its interpretation is somewhat disputed, seems to refer to the several congregations - the lots or charges assigned to the elders. Compare προσεκληρώθησαν , were added as disciples ; A. V., consorted with (Act 17:4). Rev. renders charge. Why not charges?

Vincent: 1Pe 5:3

Examples ( τύποι )

Peter uses three different terms for a pattern or model: ὑπογραμμός , a writing-copy (1Pe 2:21); ὑπόδειγμα , for which classical writers prefer παράδειγμα , an architect's plan or a sculptor's or painter's model (2Pe 2:6); τύπος (see on 1Pe 3:21), of which our word type is nearly a transcript. The word primarily means the impression left by a stroke (τύπτω , to strike ) . Thus Joh 20:25, " the print of the nails." Used of the stamp on coin; the impression of any engraving or hewn work of art; a monument or statue; the figures of the tabernacle of Moloch and of the star Remphan (Act 7:43). Generally, an image or form, always with a statement of the object; and hence the kindred meaning of a pattern or model. See Act 23:25; Rom 5:14; Phi 3:17; Heb 8:5.

Vincent: 1Pe 5:4

The chief Shepherd ( ἀρχιποίμενος )

Only here in New Testament. In harmony with 1Pe 5:2. " The last thing Peter could have dreamed of as possible would be its misapplication to himself or his so-called successors" (Cook). Compare Heb 13:20, great Shepherd; and Joh 10:11, Joh 10:14, good Shepherd. Also, Eze 34:15, Eze 34:16, Eze 34:23.

Vincent: 1Pe 5:4

Ye shall receive

See on receiving, 1Pe 1:9.

Vincent: 1Pe 5:4

Crown ( στέφανον )

From στέφω , to put round, encircle. It is the crown of victory in the games; of military valor; the marriage wreath, or the festal garland, woven of leaves or made of gold in imitation of leaves. Thus it is distinguished from the royal crown, which is διάδημα , of which diadem is a transcript. In Paul, στέφανος is always used of the conqueror's crown, not of the king's (1Co 9:24-26; 2Ti 2:5). Though it is urged that Peter would not have employed a reference to the crown of the victors in the games, because of the abhorrence of the Palestinian Jews for heathen spectacles, yet the reference to the crown of leaves seems to be determined by the epithet unfading, as compared with garlands of earthly leaves. The crown of thorns woven for Jesus is called στέφανος with reference rather to its being twined than to its being a caricature of a kingly crown.

Vincent: 1Pe 5:5

Be clothed with humility ( τὴν ταπεινοφροσύνην ἐγκομβώσασθε )

The last word is a very peculiar one, occurring only here. It is derived from κόμβος , a roll, band, or girth: a knot or roll of cloth, made in tying or tucking up any part of the dress. The kindred word ἐγκόμβωμα , from which the verb is directly formed, means a slave's apron, under which the loose garments were girt up. Compare Horace's " puer alte cinctus ," a slave girt high. Hence the figure carries an exhortation to put on humility as a working virtue employed in ministry. This is apparent from the evident reminiscence of that scene in which Peter figured so prominently - the washing of the disciples' feet by the Lord, when he girded himself with a towel as a servant, and gave them the lesson of ministry both by word and act. Bengel paraphrases, " Put on and wrap yourselves about with humility, so that the covering of humility cannot possibly be stripped from you."

Vincent: 1Pe 5:5

Resisteth ( ἀντιτάσσεται )

A strong and graphic word. Lit., setteth himself in array against, as one draws out a host for battle. Pride calls out God's armies. No wonder, therefore, that it " goeth before destruction."

Vincent: 1Pe 5:5

The proud ( ὑπερηφάνοις )

See on pride, Mar 7:22. Compare Jam 4:6.

Vincent: 1Pe 5:5

To the humble

See on Mat 11:29.

Vincent: 1Pe 5:6

Mighty hand ( κραταιὰν χεῖρα )

A phrase found nowhere else in the New Testament, but occurring in the Septuagint, Exodus 3:19; Deuteronomy 3:24; Job 30:21. The adjective κραταιὰν , mighty, is, moreover, used only here. Compare Luk 1:51, Luk 1:52.

Vincent: 1Pe 5:7

Casting ( ἐπιῤῥίψαντες )

The aorist participle denoting an act once for all; throwing the whole life with its care on him.

Vincent: 1Pe 5:7

All your care ( πᾶσαν τήν μέριμναν )

The whole of your care. " Not every anxiety as it arises, for none will arise if this transferrence has been effectually made." Care. See on Mat 6:25, take no thought. Rev., rightly, anxiety.

Vincent: 1Pe 5:7

He careth ( μέλει )

Meaning the watchful care of interest and affection. The sixth and seventh verses should be taken together: Humble yourselves and cast all your anxiety. Pride is at the root of most of our anxiety. To human pride it is humiliating to cast everything upon another and be cared for. See Jam 4:6, Jam 4:7.

Vincent: 1Pe 5:8

Be sober ( νήψατε )

See on 1Pe 4:7.

Vincent: 1Pe 5:8

Be vigilant ( γρηγορήσατε )

Rev., be watchful. See on Mar 13:35; and 1Th 5:6, where both verbs occur: watch and be sober. A reminiscence of the scene in Gethsemane: Could ye not watch with me? (Mat 26:40, Mat 26:41).

Vincent: 1Pe 5:8

Adversary ( ὁ αντίδικος )

The article points to a well-known adversary. From ἀντί , against, and δίκη , a lawsuit. Strictly, an adversary in a lawsuit. Here an adversary in general. Compare Zec 3:1-5. Only here, in New Testament, of Satan.

Vincent: 1Pe 5:8

The devil

See on Mat 4:1.

Vincent: 1Pe 5:8

Roaring ( ὠρυόμενος )

Only here in New Testament. The word conveys somewhat of the sense by the sound (oruomenos ). It denotes especially the howl of a beast in fierce hunger.

Vincent: 1Pe 5:8

Lion

Augustine says, " Christ is called 'a lion' (Rev 5:5) because of his courage: the devil, because of his ferocity. The one lion comes to conquer, the other to hurt." Seven Hebrew words are used for this animal; six to describe his movements and four to describe his roar. He is mentioned in the Bible about one hundred and thirty times. In Job 4:10, Job 4:11, five different words are used for him. In Jdg 14:5; Psalms 21:13; 103:21 (Sept.), the same word as here is used for the roaring of the lion as a translation of the Hebrew word for the thunder in Job 37:4.

Vincent: 1Pe 5:8

Walketh about ( περιπατεῖ )

Compare Job 1:7; Job 2:2. This word gave name to that sect of Greek philosophers known as Peripatetics, because they walked about while teaching or disputing. " St. Peter calls Satan the Peripatetic " (Cox, on Job). The Arabs call him the Busy One. It was to Peter that Christ said, " Satan hath desired to have you," etc. (Luk 22:31).

Vincent: 1Pe 5:8

Devour ( καταπιῃ )

Lit., swallow down. See on Mat 23:24.

Vincent: 1Pe 5:9

Resist ( ἀντίστητε )

The Rev., very judiciously, substitutes withstand; resist having been already used in 1Pe 5:5 for ἀντιτάσσεται . Withstand is, moreover, the more accurate rendering; as the verb means rather to be firm against onset than to strive against it. With in withstand is the Saxon wid , against, which appears in the German wider.

Vincent: 1Pe 5:9

Steadfast ( στερεοὶ )

Compare 2Ti 2:19; and the kindred verb στερεόω , to strengthen (Act 3:7, Act 3:16; Act 16:5). Paul, in Col 2:5, uses a cognate noun, στερέωμα , evidently as a military metaphor: " Beholding your order (τάξιν , compare ἀντιτάσσεται , 1Pe 5:5) and your solid front or close phalanx " (στερέωμα ) . It might be difficult to find, on the whole, a better rendering than steadfast, yet it falls a little short of the meaning. Steadfast is Anglo-Saxon, stede, a place, and faest, fast; and hence means firm in its place; but στερεοὶ conveys also the sense of compactness, compact solidity, and is appropriate, since a number of individuals are addressed and exhorted to withstand the onset of Satan as one compacted body. Στερεός implies solidity in the very mass and body of the thing itself; steadfastness, mere holding of place. A rock is στερεός , firm, solid; but a flexible weed with its tough roots resisting all efforts to pull it up, may be steadfast. The exhortation is appropriate from Peter, the Rock.

Vincent: 1Pe 5:9

The same afflictions ( τὰ αὐτὰ τῶν παθημάτων )

Rev., better, sufferings. A very peculiar construction, occurring nowhere else in the New Testament. Lit., the same things of sufferings, emphasizing the idea of identity.

Vincent: 1Pe 5:9

Are accomplished ( ἐπιτελεῖσθαι )

More correctly, are being accomplished. The present infinitive denotes something in process of accomplishment.

Vincent: 1Pe 5:9

Brethren ( ἀδελφότητι )

Lit., brotherhood. Only here and 1Pe 2:17.

Vincent: 1Pe 5:10

Who hath called us ( ὁ καλέσας ἡμᾶς )

But the tense is the aorist, and the true reading is ὑμᾶς , you, instead of us. Render, therefore, as Rev., who called you; before the foundation of the world. See Rom 8:29, Rom 8:30, and compare unto his eternal glory and them he also glorified.

Vincent: 1Pe 5:10

By Christ Jesus ( ἐν Χριστῷ Ἰησοῦ )

The best texts omit Jesus. So Rev., which also renders, better, in Christ, denoting the sphere or element in which the calling and its results take place: " Christ as the life, head, and very principle of all existence to the Christian" (Cook).

Vincent: 1Pe 5:10

Awhile ( ὀλίγον )

Rev., more literally, a little while. See on 1Pe 1:6.

Vincent: 1Pe 5:10

Make you perfect, etc

The Tex. Rec. makes this and the three following verbs in the optative mood, expressing a wish. So the A. V. But the best texts make them all indicative future, and thus convert the wish or prayer into an assurance. Thus, then,

Vincent: 1Pe 5:10

Shall himself perfect ( αὐτὸς καταρτίσει )

The A. V. overlooks the αὐτὸς , himself, which is very significant as indicating God's personal interest and energy in the work of confirming his children.

Shall perfect. Rev. reads restore, in margin. The root of this word appears in ἄρω or ἀραρίσκω , to fit or join together. So ἄρθρον means a joint. The radical notion of the verb is, therefore, adjustment - the putting of all the parts into right relation and connection. We find it used of mending the nets (Mat 4:21), and of restoring an erring brother (Gal 6:1); of framing the body and the worlds (Heb 10:5; Heb 11:3); of the union of members in the church (1Co 1:10; 2Co 13:11). Out of this comes the general sense of perfecting (Mat 21:16; Luk 6:40; 1Th 3:10).

Vincent: 1Pe 5:10

Shall stablish ( στηρίξει )

The word is akin at the root to στερεός , steadfast (1Pe 5:9), and is the very word used by Christ in his exhortation to Peter, " strengthen thy brethren" (Luk 22:32). Possibly there is a reminiscence of this in Peter's use of the word here. Compare 1Th 3:13; 2Th 2:17; Jam 5:8; Rev 3:2.

Vincent: 1Pe 5:10

Shall strengthen ( σθενώσει )

Only here in New Testament. Compare Eph 3:16.

Vincent: 1Pe 5:10

Shall settle ( θεμελιώσει )

Omitted by some texts, and by Rev. From θεμέλιος a foundation. The radical notion of the word is, therefore, to ground securely. It occurs in Mat 7:25, of the house founded on a rock; in Heb 1:10, of laying the foundations of the earth. In Eph 3:18, it is joined with rooted. The messing of these expressions, unconnected by conjunctions, indicates strong feeling. Bengel thus sums up the whole: " Shall perfect, that no defect remain in you: shall stablish, that nothing may shake you: shall strengthen, that you may overcome every adverse force. A saying worthy of Peter. He is strengthening his brethren."

Vincent: 1Pe 5:12

Silvanus

Probably the companion of Paul known in the Acts as Silas (Act 15:22, Act 15:27, Act 15:32, Act 15:34, Act 15:40, etc.), and called Silvanus by Paul in 2Co 1:19; 1Th 1:1; 2Th 1:1.

Vincent: 1Pe 5:12

A faithful brother

Brother has the definite article, the faithful brother, designating him as one well known for his fidelity. Rev. renders our, with the in margin.

Vincent: 1Pe 5:12

Unto you

Construe, not as A. V., a brother unto you, but I have written unto you. So Rev.

Vincent: 1Pe 5:12

As I suppose ( ὡς λογίζομαι )

Too feeble, since the verb denotes a settled persuasion or assurance. See Rom 3:28, " we conclude " or reckon, as the result of our reasoning. Compare Rom 8:18; Heb 11:19. Rev., as I account him.

Vincent: 1Pe 5:12

I have written ( ἔγραψα )

Lit., I wrote. An example of what is known as the epistolary aorist. The writer regards the time of writing as his correspondent will do when he shall have received the letter. We say in a letter, I write. Paul, writing to Philemon, says ἀνέπεμψα , I sent; since to Philemon the act of sending would be already past. Therefore in using this form of expression Peter does not refer to the second epistle, nor to another now lost, but to the present epistle.

Vincent: 1Pe 5:12

Briefly ( δι ' ὀλίγων )

Lit., through few (words). Compare Heb 13:22, where the expression is διὰ βραχέων , through brief words.

Vincent: 1Pe 5:12

Testifying ( ἐπιμαρτυρῶν )

Only here in New Testament. See on 1Pe 5:1.

Vincent: 1Pe 5:12

Wherein ye stand ( εἰς ἣν ἑστήκατε )

The best texts read στῆτε , imperative. So Rev., stand ye fast therein. Lit., " into which stand," the preposition with the verb having the pregnant force of entering into and standing fast in.

Vincent: 1Pe 5:13

The church

The word is not in the Greek, but is supplied with the feminine definite article ἡ . There is, however, a difference of opinion as to the meaning of this feminine article. Some suppose a reference to Peter's own wife; others, to some prominent Christian woman in the church. Compare 2Jo 1:1. The majority of interpreters, however, refer it to the church.

Vincent: 1Pe 5:13

Babylon

Some understand in a figurative sense, as meaning Rome; others, literally, of Babylon on the Euphrates. In favor of the former view are the drift of ancient opinion and the Roman Catholic interpreters, with Luther and several noted modern expositors, as Ewald and Hoffmann. This, too, is the view of Canon Cook in the " Speaker's Commentary." In favor of the literal interpretation are the weighty names of Alford, Huther, Calvin, Neander, Weiss, and Reuss. Professor Salmond, in his admirable commentary on this epistle, has so forcibly summed up the testimony that we cannot do better than to give his comment entire: " In favor of this allegorical interpretation it is urged that there are other occurrences of Babylon in the New Testament as a mystical name for Rome (Rev 14:8; Rev 18:2, Rev 18:10); that it is in the highest degree unlikely that Peter should have made the Assyrian Babylon his residence or missionary centre, especially in view of a statement by Josephus indicating that the Emperor Claudius had expelled the Jews from that city and neighborhood; and that tradition connects Peter with Rome, but not with Babylon. The fact, however, that the word is mystically used in a mystical book like the Apocalypse - a book, too, which is steeped in the spirit and terminology of the Old Testament - is no argument for the mystical use of the word in writings of a different type. The allegorical interpretation becomes still less likely when it is observed that other geographical designations in this epistle (1Pe 1:1) have undoubtedly the literal meaning. The tradition itself, too, is uncertain. The statement in Josephus does not bear all that it is made to bear. There is no reason to suppose that, at the time when this epistle was written, the city of Rome was currently known among Christians as Babylon. On the contrary, wherever it is mentioned in the New Testament, with the single exception of the Apocalypse (and even there it is distinguished as 'Babylon, the great ') , it gets its usual name, Rome. So far, too, from the Assyrian Babylon being practically in a deserted state at this date, there is very good ground for believing that the Jewish population (not to speak of the heathen) of the city and vicinity was very considerable. For these and other reasons a succession of distinguished interpreters and historians, from Erasmus and Calvin, on to Neander, Weiss, Reuss, Huther, etc., have rightly held by the literal sense."

Vincent: 1Pe 5:13

Marcus

Rev., Mark. John Mark, the author of the gospel. See Introduction to Mark, on his relations to Peter.

Vincent: 1Pe 5:13

My son

Probably in a spiritual sense, though some, as Bengel, think that Peter's own son is referred to.

Wesley: 1Pe 5:1

elder - So the first though not the head of the apostles appositely and modestly styles himself.

Wesley: 1Pe 5:1

Having seen him suffer, and now suffering for him.

Wesley: 1Pe 5:2

Both by doctrine and discipline.

Wesley: 1Pe 5:2

Unwillingly, as a burden.

Wesley: 1Pe 5:2

Which, if it be the motive of acting, is filthy beyond expression. O consider this, ye that leave one flock and go to another, merely because there is more gain, a large salary! Is it not astonishing that men can see no harm in this? that it is not only practised, but avowed, all over the nation?

Wesley: 1Pe 5:3

Behaving in a haughty, domineering manner, as though you had dominion over their conscience. The word translated heritage, is, literally, the portions. There is one flock under the one chief Shepherd; but many portions of this, under many pastors.

Wesley: 1Pe 5:3

This procures the most ready and free obedience.

Wesley: 1Pe 5:5

In years.

Wesley: 1Pe 5:5

Elder or younger.

Wesley: 1Pe 5:5

Let every one be ready, upon all occasions, to give up his own will.

Wesley: 1Pe 5:5

Bind it on, (so the word signifies,) so that no force may be able to tear it from you. Jam 4:6; Pro 3:34

Wesley: 1Pe 5:6

Is in all troubles.

Wesley: 1Pe 5:7

In every want or pressure.

Wesley: 1Pe 5:8

But in the mean time watch. There is a close connexion between this, and the duly casting our care upon him. How deeply had St.

Wesley: 1Pe 5:8

As if he had said, Awake, and keep awake. Sleep no more: be this your care.

Wesley: 1Pe 5:8

Full of rage.

Wesley: 1Pe 5:8

With all subtilty likewise.

Wesley: 1Pe 5:8

Both soul and body.

Wesley: 1Pe 5:9

That is, suffered by, your brethren, till the measure allotted them is filled up.

Wesley: 1Pe 5:10

By which alone the whole work is begun, continued, and finished in your soul.

Wesley: 1Pe 5:10

A very little while compared with eternity.

Wesley: 1Pe 5:10

Ye have only to watch and resist the devil: the rest God will perform.

Wesley: 1Pe 5:10

That no defect may remain.

Wesley: 1Pe 5:10

That nothing may overthrow you.

Wesley: 1Pe 5:10

That ye may conquer all adverse power.

Wesley: 1Pe 5:10

As an house upon a rock. So the apostle, being converted, does now "strengthen his brethren."

Wesley: 1Pe 5:12

As I judge, upon good grounds, though not by immediate inspiration.

Wesley: 1Pe 5:12

That is, sent my letter by him.

Wesley: 1Pe 5:12

To that which ye before heard from Paul, that this is the true gospel of the grace of God.

Wesley: 1Pe 5:13

Near which St. Peter probably was, when he wrote this epistle.

Wesley: 1Pe 5:13

Partaking of the same faith with you.

Wesley: 1Pe 5:13

It seems the evangelist.

Wesley: 1Pe 5:13

Probably converted by St. Peter. And he had occasionally served him, "as a son in the gospel."

JFB: 1Pe 5:1

Alike in office and age (1Pe 5:5).

JFB: 1Pe 5:1

To put one's self on a level with those whom we exhort, gives weight to one's exhortations (compare 2Jo 1:1-2). Peter, in true humility for the Gospel's sake, does not put forward his apostleship here, wherein he presided over the elders. In the apostleship the apostles have no successors, for "the signs of an apostle" have not been transmitted. The presidents over the presbyters and deacons, by whatever name designated, angel, bishop, or moderator, &c., though of the same ORDER as the presbyters, yet have virtually succeeded to a superintendency of the Church analogous to that exercised by the apostles (this superintendency and priority existed from the earliest times after the apostles [TERTULLIAN]); just as the Jewish synagogue (the model which the Church followed) was governed by a council of presbyters, presided over by one of themselves, "the chief ruler of the synagogue." (Compare VITRINGA [Synagogue and Temple, Part II, chs. 3 and 7]).

JFB: 1Pe 5:1

An eye-witness of Christ's sufferings, and so qualified to exhort you to believing patience in suffering for well-doing after His example (1Pe 4:19; 1Pe 2:20). This explains the "therefore" inserted in the oldest manuscripts, "I therefore exhort," resuming exhortation from 1Pe 4:19. His higher dignity as an apostle is herein delicately implied, as eye-witnessing was a necessary qualification for apostleship: compare Peter's own speeches, Act 1:21-22; Act 2:32; Act 10:39.

JFB: 1Pe 5:1

Implying the righteous recompense corresponding to the sufferings.

JFB: 1Pe 5:1

According to Christ's promise; an earnest of which was given in the transfiguration.

JFB: 1Pe 5:2

Greek, "Tend as a shepherd," by discipline and doctrine. Lead, feed, heed: by prayer, exhortation, government, and example. The dignity is marked by the term "elder"; the duties of the office, to tend or oversee, by "bishop." Peter has in mind Christ's injunction to him, "Feed (tend) My sheep . . . Feed (pasture) My lambs" (Joh 21:16). He invites the elders to share with him the same duty (compare Act 20:28). The flock is Christ's.

JFB: 1Pe 5:2

While having a concern for all the Church, your special duty is to feed that portion of it "which is among you."

JFB: 1Pe 5:2

Greek, "bishopric," or duty of bishops, that is, overseer.

JFB: 1Pe 5:2

Necessity is laid upon them, but willingness prevents it being felt, both in undertaking and in fulfilling the duty [BENGEL]. "He is a true presbyter and minister of the counsel of God who doeth and teacheth the things of the Lord, being not accounted righteous merely because he is a presbyter, but because righteous, chosen into the presbytery" [CLEMENT OF ALEXANDRIA].

JFB: 1Pe 5:2

One oldest manuscript, Vulgate, Syriac, and Coptic, add, "as God would have it to be done" (Rom 8:27).

JFB: 1Pe 5:2

(Isa 56:11; Tit 1:7).

JFB: 1Pe 5:2

Promptly and heartily, without selfish motive of gain-seeking, as the Israelites gave their services willing-heartedly to the sanctuary.

JFB: 1Pe 5:3

Greek, "lording it": implying pride and oppression. "Not that we have dominion over your faith."

JFB: 1Pe 5:3

Greek, "the inheritances," that is, the portions of the Church committed severally to your pastoral charge [BENGEL]. It is explained by "the flock" in the next clause. However, in 1Pe 5:2, "flock of God which is among you," answering to "(God's) heritages" (plural to express the sheep who are God's portion and inheritance, Deu 32:9) committed to you, favors English Version. The flock, as one whole, is God's heritage, or flock in the singular. Regarded in relation to its component sheep, divided among several pastors, it is in the plural "heritages." Compare Act 1:17, Act 1:25, "part" (the same Greek). BERNARD OF CLAIRVAUX, wrote to Pope Eugene, "Peter could not give thee what he had not: what he had he gave: the care over the Church, not dominion."

JFB: 1Pe 5:3

Greek, "becoming."

JFB: 1Pe 5:3

The most effective recommendation of precept (1Ti 4:12). Tit 2:7, "patterns." So Jesus. "A monstrosity it is to see the highest rank joined with the meanest mind, the first seat with the lowest life, a grandiloquent tongue with a lazy life, much talking with no fruit" [BERNARD].

JFB: 1Pe 5:4

"And so": as the result of "being ensamples" (1Pe 5:3).

JFB: 1Pe 5:4

The title peculiarly Christ's own, not Peter's or the pope's.

JFB: 1Pe 5:4

Greek, "be manifested" (Col 3:4). Faith serves the Lord while still unseen.

JFB: 1Pe 5:4

Greek, "stephanos," a garland of victory, the prize in the Grecian games, woven of ivy, parsley, myrtle, olive, or oak. Our crown is distinguished from theirs in that it is "incorruptible" and "fadeth not away," as the leaves of theirs soon did. "The crown of life." Not a kingly "crown" (a different Greek word, diadema): the prerogative of the Lord Jesus (Rev 19:12).

JFB: 1Pe 5:4

Greek, "the glory," namely, to be then revealed (1Pe 5:1; 1Pe 4:13).

JFB: 1Pe 5:4

Greek, "amaranthine" (compare 1Pe 1:4).

JFB: 1Pe 5:5

The deacons were originally the younger men, the presbyters older; but subsequently as presbyter expressed the office of Church ruler or teacher, so Greek "neoteros" means not (as literally) young men in age, but subordinate ministers and servants of the Church. So Christ uses the term "younger." For He explains it by "he that doth serve," literally, "he that ministereth as a deacon"; just as He explains "the greatness" by "he that is chief," literally, "he that ruleth," the very word applied to the bishops or presbyters. So "the young men" are undoubtedly the deacons of the Church of Jerusalem, of whom, as being all Hebrews, the Hellenistic Christians subsequently complained as neglecting their Grecian widows, whence arose the appointment of the seven others, Hellenistic deacons. So here, Peter, having exhorted the presbyters, or elders, not to lord it over those committed to them, adds, Likewise ye neoters or younger, that is, subordinate ministers and deacons, submit cheerfully to the command of the elders [MOSHEIM]. There is no Scripture sanction for "younger" meaning laymen in general (as ALFORD explains): its use in this sense is probably of later date. The "all of you" that follows, refers to the congregation generally; and it is likely that, like Paul, Peter should notice, previous to the general congregation, the subordinate ministers as well as the presbyters, writing as he did to the same region (Ephesus), and to confirm the teaching of the apostle of the Gentiles.

JFB: 1Pe 5:5

To sum up all my exhortations in one.

JFB: 1Pe 5:5

Omitted in the oldest manuscripts and versions, but TISCHENDORF quotes the Vatican manuscript for it. Then translate, "Gird (1Pe 1:13; 1Pe 4:1) fast on humility (lowliness of mind) to one another." The verb is literally, "tie on with a fast knot" [WAHL]. Or, "gird on humility as the slave dress (encomboma)": as the Lord girded Himself with a towel to perform a servile office of humility and love, washing His disciples' feet, a scene in which Peter had played an important part, so that he would naturally have it before his mind. Compare similarly 1Pe 5:2 with Joh 21:15-17. Clothing was the original badge of man's sin and shame. Pride caused the need of man's clothing, and pride still reigns in dress; the Christian therefore clothes himself in humility (1Pe 3:3-4). God provides him with the robe of Christ's righteousness, in order to receive which man must be stripped of pride.

JFB: 1Pe 5:5

Quoted, as Jam 4:6, from Pro 3:34. Peter had James before his mind, and gives his Epistle inspired sanction. Compare 1Pe 5:9 with Jam 4:7, literally, "arrayeth Himself against." Other sins flee from God: pride alone opposeth itself to God; therefore, God also in turn opposes Himself to the proud [GERHARD in ALFORD]. Humility is the vessel of all graces [AUGUSTINE].

JFB: 1Pe 5:6

Afflicting you (1Pe 3:15): "accept" His chastisements, and turn to Him that smiteth you. He depresses the proud and exalts the humble.

JFB: 1Pe 5:6

Wait humbly and patiently for His own fit time. One oldest manuscript and Vulgate read, "In the season of visitation," namely, His visitation in mercy.

JFB: 1Pe 5:7

Once for all: so the Greek aorist.

JFB: 1Pe 5:7

"anxiety? The advantage flowing from humbling ourselves under God's hand (1Pe 5:6) is confident reliance on His goodness. Exemption from care goes along with humble submission to God.

JFB: 1Pe 5:7

Literally "respecting you." Care is a burden which faith casts off the man on his God. Compare Psa 22:10; Psa 37:5; Psa 55:22, to which Peter alludes; Luk 12:22, Luk 12:37; Phi 4:6.

JFB: 1Pe 5:7

Not so strong a Greek word as the previous Greek "anxiety."

JFB: 1Pe 5:8

Peter has in mind Christ's warning to himself to watch against Satan, from forgetting which he fell.

JFB: 1Pe 5:8

"Care," that is, anxiety, will intoxicate the soul; therefore be sober, that is, self-restrained. Yet, lest this freedom from care should lead any to false security, he adds, "Be vigilant" against "your adversary." Let this be your "care." God provides, therefore do not be anxious. The devil seeks, therefore watch [BENGEL].

JFB: 1Pe 5:8

Omitted in the oldest manuscripts The broken and disjointed sentences are more fervid and forcible. LUCIFER OF CAGLIARI reads as English Version.

JFB: 1Pe 5:8

Literally, "opponent in a court of justice" (Zec 3:1). "Satan" means opponent. "Devil," accuser or slanderer (Rev 12:10). "The enemy" (Mat 13:39). "A murderer from the beginning" (Joh 8:44). He counteracts the Gospel and its agents. "The tempter."

JFB: 1Pe 5:8

Implying his violent and insatiable thirst for prey as a hungry lion. Through man's sin he got God's justice on his side against us; but Christ, our Advocate, by fulfilling all the demands of justice for us, has made our redemption altogether consistent with justice.

JFB: 1Pe 5:8

(Job 1:7; Job 2:2). So the children of the wicked one cannot rest. Evil spirits are in 2Pe 2:4; Jud 1:6, said to be already in chains of darkness and in hell. This probably means that this is their doom finally: a doom already begun in part; though for a time they are permitted to roam in the world (of which Satan is prince), especially in the dark air that surrounds the earth. Hence perhaps arises the miasma of the air at times, as physical and moral evil are closely connected.

JFB: 1Pe 5:8

Entangle in worldly "care" (1Pe 5:7) and other snares, so as finally to destroy. Compare Rev 12:15-16.

JFB: 1Pe 5:9

(Luk 4:13; Eph 6:11-17; Jam 4:7.)

JFB: 1Pe 5:9

Compare established in the truth," 2Pe 1:12. Satan's power exists only in respect to the unbelieving; the faithful he cannot hurt (1Jo 5:18). Faith gives strength to prayer, the great instrument against the foe (Jam 1:6, &c.).

JFB: 1Pe 5:9

"encouragement not to faint in afflictions": your brethren suffer the same; nothing beyond the common lot of Christians befalls you (1Co 10:13). It is a sign of God's favor rather than displeasure, that Satan is allowed to harass you, as he did Job. Your fellow Christians have the same battle of faith and prayer against Satan.

JFB: 1Pe 5:9

Are being accomplished according to the appointment of God.

JFB: 1Pe 5:9

Lying in the wicked one, and therefore necessarily the scene of "tribulation" (Joh 16:33).

JFB: 1Pe 5:10

Comforting assurance that God will finally "perfect" His work of "grace" in them, after they have undergone the necessary previous suffering.

JFB: 1Pe 5:10

Only do you watch and resist the foe: God will perform the rest [BENGEL].

JFB: 1Pe 5:10

(Compare 1Pe 4:10). The God to whom as its source all grace is to be referred; who in grace completes what in grace He began. He from the first "called (so the oldest manuscripts read for "us") unto (with a view to) glory." He will not let His purpose fall short of completion. If He does so in punishing, much more in grace. The three are fitly conjoined: the call, the glory to which we are called, and the way (suffering); the fourth is the ground of the calling, namely, the grace of God in Christ.

JFB: 1Pe 5:10

Greek, "in." Christ is He in virtue of whom, and in union with whom, believers are called to glory. The opposite is "in the world" (1Pe 5:9; Joh 16:33).

JFB: 1Pe 5:10

Join to "called you": suffering, as a necessary preliminary to glory, was contemplated in God's calling.

JFB: 1Pe 5:10

Short and inconsiderable, as compared with the glory.

JFB: 1Pe 5:10

The two oldest manuscripts, and Vulgate and Coptic versions, read, "shall perfect (so that there shall be nothing defective in you), stablish, strengthen," and omit "settle," literally, "ground," or "fix on a foundation." ALFORD reads it in spite of the oldest manuscripts The authority of the latter I prefer; moreover the climax seems to require rather a verb of completing the work of grace, than, as the Greek means, founding it. The Greek has, "shall HIMSELF perfect you": though you are called on to watch and resist the foe, God Himself must really do all in and through you. The same God who begins must Himself complete the work. The Greek for "stablish" (so as to be "steadfast in the faith," 1Pe 5:9) is the same as "strengthen," Luk 22:32. Peter has in mind Christ's charge, "When thou art converted, strengthen thy brethren." His exhortation accords with his name Peter, "Thou art Peter, and upon this rock I will build My Church." "Stablish," so as not to waver. "Strengthen" with might in the inner man by His Spirit, against the foe.

JFB: 1Pe 5:11

Emphatic. To Him and Him alone: not to ourselves. Compare "Himself," see on 1Pe 5:10.

JFB: 1Pe 5:11

Omitted in the oldest manuscripts and versions.

JFB: 1Pe 5:11

Greek, "the might" shown in so "perfecting," you, 1Pe 5:10.

JFB: 1Pe 5:12

Silas, the companion of Paul and Timothy: a suitable messenger by whom to confirm, as Peter here does, Paul's doctrine of "the true grace of God" in the same churches (compare 2Pe 3:16). We never meet with Silvanus as Paul's companion after Paul's last journey to Jerusalem. His connection with Peter was plainly subsequent to that journey.

JFB: 1Pe 5:12

Join "faithful unto you [STEIGER], as I suppose." Silvanus may have stood in a close relation to the churches in Asia, perhaps having taken the oversight of them after Paul's departure, and had afterwards gone to Peter, by whom he is now sent back to them with this Epistle. He did not know, by positive observation, Silvanus' faithfulness to them; he therefore says, "faithful to you, as I suppose," from the accounts I hear; not expressing doubt. ALFORD joins "I have written unto you," which the Greek order favors. The seeming uncertainty, thus, is not as to Silvanus' faithfulness, which strongly marked by the Greek article, but as to whether he or some other would prove to be the bearer of the letter, addressed as it was to five provinces, all of which Silvanus might not reach: "By Silvanus, that faithful brother, as expect, I have Written to you" [BIRKS].

JFB: 1Pe 5:12

Greek, "in few (words)," as compared with the importance of the subject (Heb 13:22).

JFB: 1Pe 5:12

Not so much formally teaching doctrines, which could not be done in so "few words."

JFB: 1Pe 5:12

Bearing my testimony in confirmation (so the Greek compound verb implies) of that truth which ye have already heard from Paul and Silas (1Jo 2:27).

JFB: 1Pe 5:12

Of which I have just written, and of which Paul before testified to you (whose testimony, now that he was no longer in those regions, was called in question probably by some; compare 2Pe 3:15-16). 2Pe 1:12, "the present truth," namely, the grace formerly promised by the prophets, and now manifested to you. "Grace" is the keynote of Paul's doctrine which Peter now confirms (Eph 2:5, Eph 2:8). Their sufferings for the Gospel made them to need some attestation and confirmation of the truth, that they should not fall back from it.

JFB: 1Pe 5:12

The oldest manuscripts read imperatively, "Stand ye." Literally, "into which (having been already admitted, 1Pe 1:8, 1Pe 1:21; 1Pe 2:7-9) stand (therein)." Peter seems to have in mind Paul's words (Rom 5:2; 1Co 15:1). "The grace wherein we stand must be true, and our standing in it true also" [BENGEL]. Compare in "He began his Epistle with grace (1Pe 1:2), he finishes it with grace, he has besprinkled the middle with grace, that in every part he might teach that the Church is not saved but by grace."

JFB: 1Pe 5:13

ALFORD, BENGEL, and others translate, "She that is elected together with you in Babylon," namely, Peter's wife, whom he led about with him in his missionary journeys. Compare 1Pe 3:7, "heirs together of the grace of life." But why she should be called "elected together with you in Babylon," as if there had been no Christian woman in Babylon besides, is inexplicable on this view. In English Version the sense is clear: "That portion of the whole dispersion (1Pe 1:1, Greek), or Church of Christianized Jews, with Gentile converts, which resides in Babylon." As Peter and John were closely associated, Peter addresses the Church in John's peculiar province, Asia, and closes with "your co-elect sister Church at Babylon saluteth you"; and John similarly addresses the "elect lady," that is, the Church in Babylon, and closes with "the children of thine elect sister (the Asiatic Church) greet thee"; (compare Introduction to Second John). ERASMUS explains, "Mark who is in the place of a son to me": compare Act 12:12, implying Peter's connection with Mark; whence the mention of him in connection with the Church at Babylon, in which he labored under Peter before he went to Alexandria is not unnatural. PAPIAS reports from the presbyter John [EUSEBIUS, Ecclesiastical History, 3.39], that Mark was interpreter of Peter, recording in his Gospel the facts related to him by Peter. Silvanus or Silas had been substituted for John Mark, as Paul's companion, because of Mark's temporary unfaithfulness. But now Mark restored is associated with Silvanus, Paul's companion, in Peter's esteem, as Mark was already reinstated in Paul's esteem. That Mark had a spiritual connection with the Asiatic' churches which Peter addresses, and so naturally salutes them, appears from 2Ti 4:11; Col 4:10.

JFB: 1Pe 5:13

The Chaldean Babylon on the Euphrates. See Introduction, ON THE PLACE OF WRITING this Epistle, in proof that Rome is not meant as Papists assert; compare LIGHTFOOT sermon. How unlikely that in a friendly salutation the enigmatical title of Rome given in prophecy (John, Rev 17:5), should be used! Babylon was the center from which the Asiatic dispersion whom Peter addresses was derived. PHILO [The Embassy to Gaius, 36] and JOSEPHUS [Antiquities, 15.2.2; 23.12] inform us that Babylon contained a great many Jews in the apostolic age (whereas those at Rome were comparatively few, about eight thousand [JOSEPHUS, Antiquities, 17.11]); so it would naturally be visited by the apostle of the circumcision. It was the headquarters of those whom he had so successfully addressed on Pentecost, Act 2:9, Jewish "Parthians . . . dwellers in Mesopotamia" (the Parthians were then masters of Mesopotamian Babylon); these he ministered to in person. His other hearers, the Jewish "dwellers in Cappadocia, Pontus, Asia, Phrygia, Pamphylia," he now ministers to by letter. The earliest distinct authority for Peter's martyrdom at Rome is DIONYSIUS, bishop of Corinth, in the latter half of the second century. The desirableness of representing Peter and Paul, the two leading apostles, as together founding the Church of the metropolis, seems to have originated the tradition. CLEMENT OF ROME [First Epistle to the Corinthians, 4.5], often quoted for, is really against it. He mentions Paul and Peter together, but makes it as a distinguishing circumstance of Paul, that he preached both in the East and West, implying that Peter never was in the West. In 2Pe 1:14, he says, "I must shortly put off this tabernacle," implying his martyrdom was near, yet he makes no allusion to Rome, or any intention of his visiting it.

Clarke: 1Pe 5:1

The elders which are among you - In this place the term πρεσβυτεροι, elders or presbyters is the name of an office. They were as pastors or shepherds of the flock of God, the Christian people among whom they lived. They were the same as bishops, presidents, teachers and deacons, Act 14:23; 1Ti 5:17. And that these were the same as bishops the next verse proves

Clarke: 1Pe 5:1

Who am also an elder - Συμπρεσβυτερος· A fellow elder; one on a level with yourselves. Had he been what the popes of Rome say he was - the prince of the apostles; and head of the Church, and what they affect to be - mighty secular lords, binding the kings of the earth in chains, and their nobles in fetters of iron; could he have spoken of himself as he here does? It is true that the Roman pontiffs, in all their bulls, each style themselves s ervus servorum Dei , servant of the servants of God, while each affects to be rex regum , king of kings, and vicar of Jesus Christ. But the popes and the Scriptures never agree

Clarke: 1Pe 5:1

A witness of the sufferings of Christ - He was with Christ in the garden; he was with him when he was apprehended. and he was with him in the high priest’ s hall. Whether he followed him to the cross we know not; probably he did not, for in the hall of the high priest he had denied him most shamefully; and, having been deeply convinced of the greatness of his crime, it is likely he withdrew to some private place, to humble himself before God, and to implore mercy. He could, however, with the strictest propriety, say, from the above circumstances, that he was a witness of the sufferings of Christ

Clarke: 1Pe 5:1

A partaker of the glory - He had a right to it through the blood of the Lamb; he had a blessed anticipation of it by the power of the Holy Ghost; and he had the promise from his Lord and Master that he should be with him in heaven, to behold his glory; Joh 17:21, Joh 17:24.

Clarke: 1Pe 5:2

Feed the flock - Do not fleece the flock

Clarke: 1Pe 5:2

Taking the oversight - Επισκοπουντες· Discharging the office of bishops or superintendents. This is another proof that bishop and presbyter were the same order in the apostolic times, though afterwards they were made distinct

Clarke: 1Pe 5:2

Not by constraint - The office was laborious and dangerous, especially in these times of persecution; it is no wonder then that even those who were best qualified for the office should strive to excuse themselves with a genuine Nolo episcopari , "I am unwilling to be a bishop.

Clarke: 1Pe 5:2

Not for filthy lucre - Could the office of a bishop, in those early days, and in the time of persecution, be a lucrative office? Does not the Spirit of God lead the apostle to speak these things rather for posterity than for that time? See the notes on 1Ti 3:3

Clarke: 1Pe 5:2

But of a ready mind - Doing all for Christ’ s sake, and through love to immortal souls.

Clarke: 1Pe 5:3

Neither as being lords over God’ s heritage - This is the voice of St. Peter in his catholic epistle to the catholic Church! According to him there are to be no lords over God’ s heritage, the bishops and presbyters who are appointed by the head of the Church are to feed the flock, to guide and to defend it, not to fleece and waste it; and they are to look for their reward in another world, and in the approbation of God in their consciences. And in humility, self-abasement, self-renunciation, and heavenly-mindedness, they are to be ensamples, τυποι, types, to the flock, moulds of a heavenly form, into which the spirits and lives of the flock may be cast, that they may come out after a perfect pattern. We need not ask, Does the Church that arrogates to itself the exclusive title of Catholic, and do its supreme pastors, who affect to be the successors of Peter and the vicars of Jesus Christ, act in this way? They are in every sense the reverse of this. But we may ask, Do the other Churches, which profess to be reformed from the abominations of the above, keep the advice of the apostle in their eye? Have they pastors according to God’ s own heart, who feed them with knowledge and understanding? Jer 3:15. Do they feed themselves, and not the flock? Are they lords over the heritage of Christ, ruling with a high eclesiastico-secular hand, disputing with their flocks about penny-farthing tithes and stipends, rather than contending for the faith once delivered to the saints? Are they heavenly moulds, into which the spirits and conduct of their flocks may be cast? I leave those who are concerned to answer these questions; but I put them, in the name of God, to all the preachers in the land. How many among them properly care for the flock? Even among those reputed evangelical teachers, are there not some who, on their first coming to a parish or a congregation, make it their first business to raise the tithes and the stipends, where, in all good conscience, there was before enough, and more than enough, to provide them and their families with not only the necessaries, but all the conveniences and comforts of life? conveniences and comforts which neither Jesus Christ nor his servant Peter ever enjoyed. And is not the great concern among ministers to seek for those places, parishes, and congregations, where the provision is the most ample, and the work the smallest? Preacher or minister, whosoever thou art, who readest this, apply not the word to thy neighbor, whether he be state-appointed, congregation-appointed, or self-appointed; take all to thyself; mutato nomine de Te fabula narratur . See that thy own heart, views, and conduct be right with God; and then proceed to the next verse.

Clarke: 1Pe 5:4

When the chief Shepherd - That is, the Lord Jesus Christ, whose is the flock, and who provides the pasture, and from whom, if ye are legally called to the most awful work of preaching the Gospel, ye have received your commission; when he shall appear to judge the world in righteousness, ye who have fed his flock, who have taken the superintendency of it, not by constraint, nor for filthy lucre’ s sake, not as lords over the heritage, but with a ready mind, employing body, soul, spirit, time and talents, in endeavoring to pluck sinners as brands from eternal burnings, and build up the Church of Christ on its most holy faith; Ye shall receive a crown of glory that fadeth not away, an eternal nearness and intimacy with the ineffably glorious God; so that ye who have turned many to righteousness shall shine, not merely as stars, but as suns in the kingdom of your Father! O ye heavenly-minded, diligent, self-denying pastors after God’ s own heart, whether ye be in the Church established by the state, or in those divisions widely separated from, or nearly connected with it, take courage; preach Jesus; press through all difficulties in the faith of your God; fear no evil while meditating nothing but good. Ye are stars in the right hand of Jesus, who walks among your golden candlesticks, and has lighted that lamp of life which ye are appointed to trim; fear not, your labor in the Lord cannot be in vain! Never, never can ye preach one sermon in the spirit of your office, which the God of all grace shall permit to be unfruitful; ye carry and sow the seed of the kingdom by the command and on the authority of your God; ye sow it, and the heavens shall drop down dew upon it. Ye may go forth weeping, though bearing this precious seed; but ye shall doubtless come again with rejoicing, bringing your sheaves with you. Amen, even so, Lord Jesus!

Clarke: 1Pe 5:5

Likewise, ye younger - Νεωτεροι probably means here inferiors, or those not in sacred offices; and may be understood as referring to the people at large who are called to obey them that have the rule over them in the Lord. In this sense our Lord, it appears, uses the word, Luk 22:26

Clarke: 1Pe 5:5

Be subject one to another - Strive all to serve each other; let the pastors strive to serve the people, and the people the pastors; and let there be no contention, but who shall do most to oblige and profit all the rest

Clarke: 1Pe 5:5

Be clothed with humility - To be clothed with a thing or person is a Greek mode of speech for being that thing or person with which a man is said to be clothed. Be ye truly humble; and let your outward garb and conduct be a proof of the humility of your hearts. Εγκομβωμα, from the original word εγκομβωσασθε, signifies often an outward ornamental garment, tied in different places with knots or bows, probably ornamented all over with bows or knots of different coloured ribands, silk twist, etc. But it also signifies the outward garment worn by servants, slaves, girls, and shepherds, which was rather intended to be the guard of the other garments than an ornament to those thus dressed: and I am rather inclined to take it in this sense than in the former; for as the apostle calls upon them to be subject to each other, he desires them to put on humility, as the encomboma or servant’ s dress, that they may appear to be such as were ready to serve; and that he cannot refer to this article of clothing as an ornament the next words sufficiently prove: God resisteth the Proud, and giveth grace to the Humble - the proud, with all their ornaments, God resists; while those who are clothed with the humble garment he adorns.

Clarke: 1Pe 5:6

Humble yourselves - Those who submit patiently to the dispensations of God’ s providence he lifts up; those who lift themselves up, God thrusts down

If we humble not ourselves under God’ s grace, he will humble us under his judgments. Those who patiently submit to him, he exalts in due time; if his hand be mighty to depress, it is also mighty to exalt.

Clarke: 1Pe 5:7

Casting all your care - Την μεριμναν· Your anxiety, your distracting care, on him, for he careth for you, ὁτι αυτω μελει περι ὑμων, for he meddles or concerns himself, with the things that interest you. Whatever things concern a follower of God, whether they be spiritual or temporal, or whether in themselves great or small, God concerns himself with them; what affects them affects him; in all their afflictions he is afflicted. He who knows that God cares for him, need have no anxious cares about himself. This is a plain reference to Psa 55:22 : Cast thy burden upon the Lord, and he will sustain thee. He will bear both thee and thy burden.

Clarke: 1Pe 5:8

Be sober - Avoid drunkenness of your senses, and drunkenness in your souls; be not overcharged with the concerns of the world

Clarke: 1Pe 5:8

Be vigilant - Awake, and keep awake; be always watchful; never be off your guard; your enemies are alert, they are never off theirs

Clarke: 1Pe 5:8

Your adversary the devil - This is the reason why ye should be sober and vigilant; ye have an ever active, implacable, subtle enemy to contend with. He walketh about - he has access to you everywhere; he knows your feelings and your propensities, and informs himself of all your circumstances; only God can know more and do more than he, therefore your care must be cast upon God

Clarke: 1Pe 5:8

As a roaring lion - Satan tempts under three forms

1.    The subtle serpent; to beguile our senses, pervert our judgment, and enchant our imagination

2.    As an angel of light; to deceive us with false views of spiritual things, refinements in religion, and presumption on the providence and grace of God

3.    As a roaring lion; to bear us down, and destroy us by violent opposition, persecution, and death. Thus he was acting towards the followers of God at Pontus, etc., who were now suffering a grievous persecution

Clarke: 1Pe 5:8

Walketh about - Traversing the earth; a plain reference to Job 2:2, which see

Clarke: 1Pe 5:8

Seeking whom he may devour - Τινα καταπιῃ· Whom he may gulp down. It is not every one that he can swallow down: those who are sober and vigilant are proof against him, these he May Not swallow down; those who are drunken with the cares of this world, etc., and are unwatchful, these he May swallow down. There is a beauty in this verse, and a striking apposition between the first and last words, which I think have not been noticed: Be sober, νηψατε from νη, not, and πιειν to drink; do not drink, do not swallow down: and the word καταπιῃ, from κατα, down, and πιειν, to drink. If you swallow strong drink down, the devil will swallow you down. Hear this, ye drunkards, topers, tipplers, or by whatsoever name you are known in society, or among your fellow sinners. Strong drink is not only the way to the devil, but the devil’ s way into you; and Ye are such as the devil particularly May swallow down.

Clarke: 1Pe 5:9

Whom resist - Stand against him, αντιστητε . Though invulnerable, he is not unconquerable: the weakest follower of God can confound and overpower him, if he continue steadfast in the faith - believing on the Son of God, and walking uprightly before him. To a soul thus engaged he can do no damage

Clarke: 1Pe 5:9

The same afflictions are accomplished in your brethren - It is the lot of all the disciples of Christ to suffer persecution. The brotherhood, αδελφοτης, the Christian Church, everywhere is exposed to the assaults of men and devils; you are persecuted by the heathen among whom ye live, and from among whom ye are gathered into the fold of Christ: but even those who profess the same faith with you, and who are resident among the Jews, (for so I think εν κοσμῳ, in the world, is here to be understood), are also persecuted, both heathens and Jews being equally opposed to the pure and holy doctrines of the Gospel. Any man who has read the Greek Testament with any attention must have observed a vast number of places in which the word κοσμος, which we translate world, means the Jewish people and the Jewish state, and nothing else.

Clarke: 1Pe 5:10

But the God of all grace - The Fountain of infinite compassion, mercy, and goodness. Mohammed has conveyed this fine description of the Divine Being in the words with which he commences every surat or chapter of his Koran, two excepted; viz.

Bismillahi arrahmani arraheemi

Of which the best translation that can be given is that of the apostle, In the name of the God of all grace; the God who is the most merciful and the most compassionate, who is an exuberant Fountain of love and compassion to all his intelligent offspring

Clarke: 1Pe 5:10

Who hath called us - By the preaching of the Gospel

Clarke: 1Pe 5:10

Unto his eternal glory - To the infinite felicity of the heavenly state

Clarke: 1Pe 5:10

By Christ Jesus - Through the merit of his passion and death, by the influence of his Holy Spirit, by the precepts of his Gospel, and by the splendor of his own example

Clarke: 1Pe 5:10

After that ye have suffered a while - Ολιγον παθοντας· Having suffered a little time; that is, while ye are enduring these persecutions, God will cause all to work together for your good

Clarke: 1Pe 5:10

Make you perfect - Καταρτισει, στηριξει, σθενωσει, θεμελιωσει· All these words are read in the future tense by the best MSS. and versions

He will make you perfect. - Καταρτισει· Put you in complete joint as the timbers of a building

Clarke: 1Pe 5:10

Stablish - Στηριξει· Make you firm in every part; adapt you strongly to each other, so that you may be mutual supports, the whole building being one in the Lord

Clarke: 1Pe 5:10

Strengthen - Σθενωσει· Cramp and bind every part, so that there shall be no danger of warping, splitting, or falling

Clarke: 1Pe 5:10

Settle - Θεμελιωσει· Cause all to rest so evenly and firmly upon the best and surest foundation, that ye may grow together to a holy temple in the Lord: in a word, that ye may be complete in all the mind that was in Christ; supported in all your trials and difficulties; strengthened to resist and overcome all your enemies; and after all abide, firmly founded, in the truth of grace. All these phrases are architectural; and the apostle has again in view the fine image which he produced 1Pe 2:5 (note).

Clarke: 1Pe 5:11

To him - The God of all grace, be glory - l honor and praise be ascribed, and dominion - e government of heaven, earth, and hell, for ever - rough time, and ever - rough eternity. Amen - be it, so let it be, and so it shall be. Amen and Amen!

Clarke: 1Pe 5:12

By Silvanus, a faithful brother unto you, as I suppose - To say the least of this translation, it is extremely obscure, and not put together with that elegance which is usual to our translators. I see no reason why the clause may not be thus translated: I have written to you, as I consider, briefly, by Silvanus, the faithful brother. On all hands it is allowed that this Silvanus was the same as Silas, Paul’ s faithful companion in travel, mentioned Act 15:40; Act 16:19; and, if he were the same, Peter could never say as I suppose to his faith and piety: but he might well say this to the shortness of his epistle, notwithstanding the many and important subjects which it embraced. See the Syriac, Vulgate, etc. If the words be applied to Silvanus, they must be taken in a sense in which they are often used: "I conclude him to be a trustworthy person; one by whom I may safely send this letter; who will take care to travel through the different regions in Asia, Pontus, Galatia, and Bithynia; read it in every Church; and leave a copy for the encouragement and instruction of Christ’ s flock."And in such a state of the Church, in such countries, no ordinary person could have been intrusted with such a message

Clarke: 1Pe 5:12

Exhorting - Calling upon you to be faithful, humble, and steady

Clarke: 1Pe 5:12

And testifying - Επιμαρτυρων, Earnestly witnessing, that it is the true grace - the genuine Gospel of Jesus Christ, in which ye stand, and in which ye should persevere to the end.

Clarke: 1Pe 5:13

The Church that is at Babylon - After considering all that has been said by learned men and critics on this place, I am quite of opinion that the apostle does not mean Babylon in Egypt, nor Jerusalem, nor Rome as figurative Babylon, but the ancient celebrated Babylon in Assyria, which was, as Dr. Benson observes, the metropolis of the eastern dispersion of the Jews; but as I have said so much on this subject in the preface, I beg leave to refer the reader to that place

Instead of Babylon, some MSS. mentioned by Syncellus in his Chronicon have Ιοππῃ, Joppa; and one has Ῥωμῃ, Rome, in the margin, probably as the meaning, according to the writer, of the word Babylon

Clarke: 1Pe 5:13

Elected together with you - Συνεκλεκτη· Fellow elect, or elected jointly with you. Probably meaning that they, and the believers at Babylon, received the Gospel about the same time. On the election of those to whom St. Peter wrote, see the notes on 1Pe 1:2

Clarke: 1Pe 5:13

And ...Marcus my son - This is supposed to be the same person who is mentioned Act 12:12, and who is known by the name of John Mark; he was sister’ s son to Barnabas, Col 4:10, his mother’ s name was Mary, and he is the same who wrote the gospel that goes under his name. He is called here Peter’ s son, i.e. according to the faith, Peter having been probably the means of his conversion. This is very likely, as Peter seems to have been intimate at his mother’ s house. See the account, Act 12:6-17.

Calvin: 1Pe 5:1

In exhorting pastors to their duty, he points out especially three vices which are found to prevail much, even sloth, desire of gain, and lust for power. In opposition to the first vice he sets alacrity or a willing attention; to the second, liberality; to the third, moderation and meekness, by which they are to keep themselves in their own rank or station.

He then says that pastors ought not to exercise care over the flock of the Lord, as far only as they are constrained; for they who seek to do no more than what constraint compels them, do their work formally and negligently. Hence he would have them to do willingly what they do, as those who are really devoted to their work. To correct avarice, he bids them to perform their office with a ready mind; for whosoever has not this end in view, to spend himself and his labor disinterestedly and gladly in behalf of the Church, is not a minister of Christ, but a slave to his own stomach and his purse. The third vice which he condemns is a lust for exercising power or dominion. But it may be asked, what kind of power does he mean? This, as it seems to me, may be gathered from the opposite clause, in which he bids them to be examples to the flock. It is the same as though he had said that they are to preside for this end, to be eminent in holiness, which cannot be, except they humbly subject themselves and their life to the same common rule. What stands opposed to this virtue is tyrannical pride, when the pastor exempts himself from all subjection, and tyrannizes over the Church. It was for this that Ezekiel condemned the false prophets, that is, that they ruled cruelly and tyrannically. (Eze 34:4.) Christ also condemned the Pharisees, because they laid intolerable burdens on the shoulders of the people which they would not touch, no, not with a finger. (Mat 23:4.) This imperious rigour, then, which ungodly pastors exercise over the Church, cannot be corrected, except their authority be restrained, so that they may rule in such a way as to afford an example of a godly life.

1.The elders By this name he designates pastors and all those who are appointed for the government of the Church. But they called them presbyters or elders for honor’s sake, not because they were all old in age, but because they were principally chosen from the aged, for old age for the most part has more prudence, gravity, and experience. But as sometimes hoariness is not wisdom, according to a Greek proverb, and as young men are found more fit, such as Timothy, these were also usually called presbyters, after having been chosen into that order. Since Peter calls himself in like manner a presbyter, it appears that it was a common name, which is still more evident from many other passages. Moreover, by this title he secured for himself more authority, as though he had said that he had a right to admonish pastors, because he was one of themselves, for there ought to be mutual liberty between colleagues. But if he had the right of primacy he would have claimed it; and this would have been most suitable on the present occasion. But though he was an Apostle, he yet knew that authority was by no means delegated to him over his colleagues, but that on the contrary he was joined with the rest in the participation of the same office.

A witness of the sufferings of Christ This may be explained of doctrine, yet I prefer to regard it as referring to his own life. At the same time both may be admitted; but I am more disposed to embrace the latter view, because these two clauses will be more in harmony, — that Peter speaks of the sufferings of Christ in his own flesh, and that he would be also a partaker of his glory. For the passage agrees with that of Paul, “If we suffer together, we shall also reign together.” Besides, it avails much to make us believe his words, that he gave a proof of his faith by enduring the cross. For it hence appears evident that he spoke in earnest; and the Lord, by thus proving his people, seals as it were their ministry, that it might have more honor and reverence among men. Peter, then, had probably this in view, so that he might be heard as the faithful minister of Christ, a proof of which he gave in the persecutions he had suffered, and in the hope which he had of future life. ⁵³

But we must observe that Peter confidently declares that he would be a partaker of that glory which was not yet revealed; for it is the character of faith to acquiesce in hidden blessings.

Calvin: 1Pe 5:2

2.Feed the flock of God We hence learn what the word presbyter imports, even that it includes the office of feeding. It is for a far different end that the Pope makes presbyters, even that they may daily slay Christ, there being no mention made of feeding in their ordination. Let us then remember to distinguish between the institution of Christ and the confusion of the Pope, it being as different as light is from darkness. Let us also bear in mind the definition given of the word; for the flock of Christ cannot be fed except with pure doctrine, which is alone our spiritual food.

Hence pastors are not mute hypocrites, nor those who spread their own figments, which, like deadly poison, destroy the souls of men.

The words, as much as it is in you, mean the same as though he had said, “Apply all your strength to this very thing, and whatever power God has conferred on you.” The old interpreter has given this rendering, “Which is among you;” and this may be the sense of the words: more correct, however, is the rendering of Erasmus, which I have followed, though I do not reject nor disapprove of the other. ⁵⁴

The flock of God, or, of the Lord, or, of Christ: it matters little which you take, for the three readings are found in different copies. ⁵⁵

Taking the oversight, or, discharging the office of a bishop. Erasmus renders the words, “Taking care of it,” ( curam illius agentes ;) but as the Greek word is ἐπισκοποῦντες I doubt not but that Peter meant to set forth the office and title of the episcopate. We may learn also from other parts of Scripture that these two names, bishop and presbyter, are synonymous. He then shews how they were rightly to perform the pastoral office, though the word ἐπισκοπεῖν generally means to preside or to oversee. What I have rendered “not constraintally,” is literally, “not necessarily;” for when we act according to what necessity prescribes, we proceed in our work slowly and frigidly, as it were by constraint.

Calvin: 1Pe 5:3

3.Neither as being lords, or, as exercising dominion. The preposition κατὰ in Greek is taken, for the most part, in a bad sense: then Peter here condemns unreasonable exercise of power, as the case is with those who consider not themselves to be the ministers of Christ and his Church, but seek something higher. And he calls particular churches “lots,” ( cleros ;) for as the whole body of the Church is the Lord’s heritage, so the churches, scattered through towns and villages, were as so many farms, the culture of which he assigns to each presbyter. Some very ignorantly think that those called clergy are meant here. It was, indeed, an ancient way of speaking, to call the whole order of ministers, clergy; but I wish that it had never occurred to the Fathers to speak thus; for what Scripture ascribes in common to the whole Church, it was by no means right to confine to a few men. And this way of speaking was spurious, at least it was a departure from apostolic usage.

Peter, indeed, expressly gives the churches this title, in order that we may know that whatever men ascribe to themselves is taken away from the Lord, as in many places he calls the Church his peculiar treasure, and the rod of his heritage, when he intends to claim his entire dominion over it; for he never delivers to pastors the government, but only the care, so that his own right remains still complete.

Calvin: 1Pe 5:4

4.When the chief Shepherd shall appear Except pastors retain this end in view, it can by no means be that they will in good earnest proceed in the course of their calling, but will, on the contrary, become often faint; for there are innumerable hindrances which are sufficient to discourage the most prudent. They have often to do with ungrateful men, from whom they receive an unworthy reward; long and great labors are often in vain; Satan sometimes prevails in his wicked devices. Lest, then, the faithful servant of Christ should be broken down, there is for him one and only one remedy, — to turn his eyes to the coming of Christ. Thus it will be, that he, who seems to derive no encouragement from men, will assiduously go on in his labors, knowing that a great reward is prepared for him by the Lord. And further, lest a protracted expectation should produce languor, he at the same time sets forth the greatness of the reward, which is sufficient to compensate for all delay: An unfading crown of glory, he says, awaits you.

It ought also to be observed, that he calls Christ the chief Pastor; for we are to rule the Church under him and in his name, in no other way but that he should be still really the Pastor. So the word chief here does not only mean the principal, but him whose power all others ought to submit to, as they do not represent him except according to his command and authority.

Calvin: 1Pe 5:5

5.Likewise, ye younger The word elder is put here in a sense different from what it had before; for it is necessary, when a contrast is made between them and the younger, that the two clauses should correspond. Then he refers to the elders in age, having before spoken of the office; and thus he comes from the particular to the general. And in short, he bids every one that is inferior in age to obey the counsels of the elders, and to be teachable and humble; for the age of youth is inconstant, and requires a bridle. Besides, pastors could not have performed their duty, except this reverential feeling prevailed and was cultivated, so that the younger suffered themselves to be ruled; for if there be no subjection, government is overturned. When they have no authority who ought by right or order of nature to rule, all will immediately become insolently wanton.

Yea, all He shews the reason why the younger ought to submit to the elder, even that there might be an equable state of things and due order among them. For, when authority is granted to the elders, there is not given them the right or the liberty of throwing off the bridle, but they are also themselves to be under due restraint, so that there may be a mutual subjection. So the husband is the head of the wife, and yet he in his turn is to be in some things subject to her. So the father has authority over his children, and still he is not exempt from all subjection, but something is due to them. The same thing, also, is to be thought of others. In short, all ranks in society have to defend the whole body, which cannot be done, except all the members are joined together by the bond of mutual subjection. Nothing is more adverse to the disposition of man than subjection. For it was formerly very truly said, that every one has within him the soul of a king. Until, then, the high spirits, with which the nature of men swells, are subdued, no man will give way to another; but, on the contrary, each one, despising others, will claim all things for himself.

Hence the Apostle, in order that humility may dwell among us, wisely reproves this haughtiness and pride. And the metaphor he uses is very appropriate, as though he had said, “Surround yourselves with humility on every side, as with a garment which covers the whole body.” He yet intimates that no ornament is more beautiful or more becoming, than when we submit one to another.

For, or, because. It is a most grievous threatening, when he says, that all who seek to elevate themselves, shall have God as their enemy, who will lay them low. But, on the contrary, he says of the humble, that God will be propitious and favorable to them. We are to imagine that; God has two hands; the one, which like a hammer beats down and breaks in pieces those who raise up themselves; and the other, which raises up the humble who willingly let down themselves, and is like a firm prop to sustain them. Were we really convinced of this, and had it deeply fixed in our minds, who of us would dare by pride to urge war with God? But the hope of impunity now makes us fearlessly to raise up our horn to heaven. Let, then, this declaration of Peter be as a celestial thunderbolt to make men humble.

But he calls those humble, who being emptied of every confidence in their own power, wisdom, and righteousness, seek every good from God alone. Since there is no coming to God except in this way, who, having lost his own glory, ought not willingly to humble himself?

Calvin: 1Pe 5:6

6.Humble yourselves therefore We must ever bear in mind for what end he bids us to be humble before God, even that we may be more courteous and kind to our brethren, and not refuse to submit to them as far as love demands. Then they who are haughty and refractory towards men, are, he says, acting insolently towards God. He therefore exhorts all the godly to submit to God’s authority; and he calls God’s power his hand, that he might make them to fear the more. For though hand is often applied to God, yet it is to be understood here according to the circumstances of the passage. But as we are wont commonly to fear, lest our humility should be a disadvantage to us, and others might for this reason grow more insolent, Peter meets this objection, and promises eminency to all who humble themselves.

But he adds, in due time, that he might at the same time obviate too much haste. He then intimates that it is necessary for us to learn humility now, but that the Lord well knows when it is expedient for us to be elevated. Thus it behoves us to yield to his counsel.

Calvin: 1Pe 5:7

7.Casting all our care He more fully sets forth here the providence of God. For whence are these proverbial sayings, “We shall have to howl among wolves,” and, “They are foolish who are like sheep, exposing themselves to wolves to be devoured,” except that we think that by our humility we set loose the reins to the audacity of the ungodly, so that they insult us more wantonly? But this fear arises from our ignorance of divine providence. Now, on the other hand, as soon as we are convinced that God cares for us, our minds are easily led to patience and humility. Lest, then, the wickedness of men should tempt us to a fierceness of mind, the Apostle prescribes to us a remedy, and also David does in Psa 37:5, so that having cast our care on God, we may calmly rest. For all those who recumb not on God’s providence must necessarily be in constant turmoil and violently assail others. We ought the more to dwell on this thought, that God cares for us, in order, first, that we may have peace within; and, secondly, that we may be humble and meek towards men.

But we are not thus bidden to cast all our care on God, as though God wished us to have strong hearts, and to be void of all feeling; but lest fear or anxiety should drive us to impatience. In like manner, the knowledge of divine providence does not free men from every care, that they may securely indulge themselves; for it ought not to encourage the torpidity of the flesh, but to bring rest to faith.

Calvin: 1Pe 5:8

8.Be sober This explanation extends wider, that as we have war with a most fierce and most powerful enemy, we are to be strenuous in resisting him. But he uses a twofold metaphor, that they were to be sober, and that they were to exercise watchfulness. Surfeiting produces sloth and sleep; even so they who indulge in earthly cares and pleasures, think of nothing else, being under the power of spiritual lethargy.

We now perceive what the meaning of the Apostle is. We must, he says, carry on a warfare in this world; and he reminds us that we have to do with no common enemy, but one who, like a lion, runs here and there, ready to devour. He hence concludes that we ought carefully to watch. Paul stimulates us with the same argument in Eph 6:10, where he says that we have a contest not with flesh and blood, but with spiritual wickedness, etc. But we too often turn peace into sloth, and hence it comes that the enemy then circumvents and overwhelms us; for, as though placed beyond the reach of danger, we indulge ourselves according to the will of the flesh.

He compares the devil to a lion, as though he had said, that he is a savage wild beast. He says that he goes round to devour, in order to rouse us to wariness. He calls him the adversary of the godly, that they might know that they worship God and profess faith in Christ on this condition, that they are to have continual war with the devil, for he does not spare the members who fights with the head.

Calvin: 1Pe 5:9

9.Whom resist As the power of an enemy ought to stimulate us and make us more careful, so there would be danger lest our hearts failed through immoderate fear, except the hope of victory were given us. This then is what the Apostle speaks of; he shows that the issue of the war will be prosperous, if we indeed fight under the banner of Christ; for whosoever comes to this contest, endued with faith, he declares that he will certainly be a conqueror.

Resist, he says; but some one may ask, how? To this he answers, there is sufficient strength in faith. Paul, in the passage which I have already quoted, enumerates the various parts of our armor, but the meaning is the same, (Eph 6:13,) for John testifies that faith alone is our victory over the world.

Knowing that the same afflictions, or sufferings. It is another consolation, that we have a contest in common with all the children of God; for Satan dangerously tries us, when he separates us from the body of Christ. We have heard how he attempted to storm the courage of Job,

“Look to the saints, has any one of them suffered such a thing?”
— Job 5:1.

The Apostle on the other hand, reminds us here that nothing happens to us but what we see does happen to other members of the Church. Moreover a fellowship, or a similar condition, with all the saints, ought by no means to be refused by us.

By saying that the same sufferings are accomplished, he means what Paul declares in Col 1:24, that what remains of the sufferings of Christ is daily fulfilled in the faithful.

The words, that are in the world, may be explained in two ways, either that God proves his faithful people indiscriminately everywhere in the world, or that the necessity of fighting awaits us as long as we are in the world. But we must observe that having said before that we are assailed by Satan, he then immediately refers to every kind of afflictions. We hence gather that we have always to do with our spiritual enemy, however adversities may come, or whatever they may be, whether diseases oppress us, or the barrenness of the land threatens us with famine, or men persecute us.

Calvin: 1Pe 5:10

10.But the God of all grace After having sufficiently dwelt on admonitions, he now turns to prayer; for doctrine is in vain poured forth into the air, unless God works by his Spirit. And this example ought to be followed by all the ministers of God, that is, to pray that he may give success to their labors; for otherwise they effect nothing either by planting or by watering.

Some copies have the future tense, as though a promise is made; but the other reading is more commonly received. At the same time, the Apostle, by praying God, confirms those to whom he was writing, for when he calls God the author of all grace, and reminds them that they were called to eternal glory, his purpose no doubt was, to confirm them in the conviction, that the work of their salvation, which he had begun, would be completed.

He is called the God of all grace from the effect, from the gifts he bestows, according to the Hebrew manner. ⁵⁶ And he mentions expressly all grace, first that they might learn that every blessing is to be ascribed to God; and secondly, that one grace is connected with another, so that they might hope in future for the addition of those graces in which they were hitherto wanting.

Who hath called us This, as I have said, serves to increase confidence, because God is led not only by his goodness, but also by his gracious benevolence, to aid us more and more. He does not simply mention calling, but he shews wherefore they were called, even that they might obtain eternal glory. He further fixes the foundation of calling in Christ. Both these things serve to give perpetual confidence, for if our calling is founded on Christ, and refers to the celestial kingdom of God and a blessed immortality, it follows that it is not transient nor fading.

It may also be right, by the way, to observe that when he says that we are called in Christ, first, our calling is established, because it is rightly founded; and secondly, that all respect to our worthiness and merit is excluded; for that God, by the preaching of the gospel, invites us to himself, it is altogether gratuitous; and it is still a greater grace that he efficaciously touches our hearts so as to lead us to obey his voice. Now Peter especially addresses the faithful; he therefore connects the efficacious power of the Spirit with the outward doctrine.

As to the three words which follow, some copies have them in the ablative case, which may be rendered in Latin by gerunds ( fulciendo, roborando, stabiliendo ) by supporting, by strengthening, by establishing. ⁵⁷ But in this there is not much importance with regard to the meaning. Besides, Peter intends the same thing by all these words, even to confirm the faithful; and he uses these several words for this purpose, that we may know that to follow our course is a matter of no common difficulty, and that therefore we need the special grace of God. The words suffered a while, inserted here, shew that the time of suffering is but short, and this is no small consolation.

Calvin: 1Pe 5:11

11.To him be glory That he might add more confidence to the godly, he breaks out into thanksgiving. Though this be read in the indicative as well as in the optative mood, still the meaning is nearly the same.

Calvin: 1Pe 5:12

12.By Silvanus He exhorts them at the conclusion of the Epistle to constancy in the faith: yea, he declares that his design in writing, was to retain them in obedience to the doctrine which they had embraced. But he first commends the brevity of his Epistle, lest the reading of it should be tedious to them; and, secondly, he adds a short commendation of his messenger, that the living voice might be added to what was written; for this was the design of the testimony he bears to his fidelity. But the exception, as I suppose, or think, was added, either as token of modesty or to let them surely know, that he spoke according to the conviction of his own mind; and it was unreasonable for them not to assent to the judgment of so great an apostle.

Exhorting and testifying How difficult it is to continue in the faith! evidences of this are the daily defections of many: nor, indeed, is such a thing to be wondered at, when we consider how great is the levity and inconsistency of men, and how great is their inclination to vanity. But as no doctrine can strike firm and perpetual roots in men’s hearts, if it be accompanied with any doubt, he testifies that God’s truth, in which they had been taught, was certain. And, doubtless, except its certainty appears to our minds, we must at all times necessarily vacillate, and be ready to turn at every wind of new doctrine. By the grace of God, he means faith with all its effects and fruits.

Calvin: 1Pe 5:13

13.That is at Babylon Many of the ancients thought that Rome is here enigmatically denoted. This comment the Papists gladly lay hold on, that Peter may appear to have presided over the Church of Rome: nor does the infamy of the name deter them, provided they can pretend to the title of an apostolic seat; nor do they care for Christ, provided Peter be left to them. Moreover, let them only retain the name of Peter’s chair, and they will not refuse to set Rome in the infernal regions. But this old comment has no color of truth in its favor; nor do I see why it was approved by Eusebius and others, except that they were already led astray by that error, that Peter had been at Rome. Besides, they are inconsistent with themselves. They say that Mark died at Alexandria, in the eighth year of Nero; but they imagine that Peter, six years after this, was put to death at Rome by Nero. If Mark formed, as they say, the Alexandrian Church, and had been long a bishop there, he could never have been at Rome with Peter. For Eusebius and Jerome extend the time of Peter’s presidency at Rome to twenty-five years; but this may be easily disproved by what is said in Gal 1:0 and Gal 2:0 chapter of the Epistle to the Galatians.

Since, then, Peter had Mark as his companion when he wrote this Epistle, it is very probable that he was at Babylon: and this was in accordance with his calling; for we know that he was appointed an apostle especially to the Jews. He therefore visited chiefly those parts where there was the greatest number of that nation.

In saying that the Church there was a partaker of the same election, his object was to confirm others more and more in the faith; for it was a great matter that the Jews were gathered into the Church, in so remote a part of the world.

My son So he calls Mark for honor’s sake; the reason, however, is, because he had begotten him in the faith, as Paul did Timothy.

Defender: 1Pe 5:1

The elders of the churches addressed by Peter are urged to "feed the flock" (that is, to pastor) while also taking the oversight (that is, to bishop) the churches they were serving. This admonition indirectly confirms the implication that the offices of elder, pastor and bishop really are synonymous in effect, all being centered in the same man or men. "Elder" implies maturity in the faith, pastor implies teaching the Word, and bishop implies oversight administratively."

Defender: 1Pe 5:2

"Filthy lucre" is one word in the Greek. Lucre, from a Latin word meaning "gain," only becomes filthy when it corrupts the sincerity of Christian ministry."

Defender: 1Pe 5:4

The Lord Jesus Christ is called the "good shepherd" in Joh 10:11, and "that great shepherd of the sheep" in Heb 13:20. Actually, "pastor" is the same word as "shepherd" in the Greek (Isa 40:11)."

Defender: 1Pe 5:5

See Pro 3:34; Jam 4:6."

Defender: 1Pe 5:8

"Devil" means "slanderer," and "Satan" means "accuser." He is also called the "Adversary." He is adversary to both God and man, slandering and accusing man to God and God to man.

Defender: 1Pe 5:8

Satan is like a "roaring lion" and also is "the great dragon" and "that old serpent" (Rev 12:9), but he can also be "transformed into an angel of light" (2Co 11:14)."

Defender: 1Pe 5:9

Despite his deceptions, as well as his accusations, his power, his hatred and his ferocity, Satan can be successfully resisted (Jam 4:7) and even overcome (1Jo 2:13, 1Jo 2:14; 1Jo 4:4; 1Jo 5:18). He is, in fact, already a defeated foe (Heb 2:14). However, for personal victory "against the wiles of the devil" in our present circumstances, we must "put on the whole armor of God" (Eph 6:11, Eph 6:14-17)."

Defender: 1Pe 5:10

Despite any sufferings we experience as Christians (1Pe 4:16), our God is the "God of all grace," and "He giveth more grace" (Jam 4:6) as needed. He is also "the God of all comfort" (2Co 1:3) as well as "the God of peace" (Heb 13:20) and "the God of hope" (Rom 15:13).

Defender: 1Pe 5:10

A dominant theme of Peter's first epistle is grace and strength while suffering for Christ's sake. This is his final and summarizing reference to this subject, but note also 1Pe 1:6, 1Pe 1:7; 1Pe 2:19-21; 1Pe 3:14-17; 1Pe 4:12-19, as he returns again and again, in each of his five chapters, to this vital theme."

Defender: 1Pe 5:12

Silvanus, who was evidently commissioned by Peter to carry his letter around to the various churches in Asia (1Pe 1:1), is believed to have been Silas, Paul's companion on one of his missionary journeys (Act 15:40; Act 18:5)."

Defender: 1Pe 5:13

Babylon had a large Jewish population, and Peter had gone there to evangelize and make disciples among them since his special calling was to the Jews, as Paul's had been to the Gentiles (Gal 2:7). Some have speculated that Babylon was a mystical name for Rome, but no basis exists for this idea, with no indication that Peter had ever been there. Paul wrote a letter to Rome about this same time and had no hesitancy in calling the city by name (Rom 1:7).

Defender: 1Pe 5:13

John Mark was Peter's son "in the faith" and received much of the information for his gospel from Peter."

TSK: 1Pe 5:1

elders : Act 11:30, Act 14:23, Act 15:4, Act 15:6, Act 15:22, Act 15:23, Act 20:17, Act 20:28 *Gr: Act 21:18; 1Ti 5:1, 1Ti 5:19; Tit 1:5

who : Phm 1:9; 2Jo 1:1; 3Jo 1:1

also : Συμπρεσβυτερος [Strong’ s G4850], a fellow-elder, one on a level with yourselves.

and a : 1Pe 1:12; Luk 24:48; Joh 15:26, Joh 15:27; Act 1:8, Act 1:22, Act 2:32, Act 3:15, Act 5:30-32; Act 10:39-41

a partaker : 1Pe 5:4, 1Pe 1:3-5; Psa 73:24, Psa 73:25; Rom 8:17, Rom 8:18; 2Co 5:1, 2Co 5:8; Phi 1:19, Phi 1:21-23; Col 3:3, Col 3:4; 2Ti 4:8; 1Jo 3:2; Rev 1:9

TSK: 1Pe 5:2

Feed : Son 1:8; Isa 40:11; Eze 34:2, Eze 34:3, Eze 34:23; Mic 5:4, Mic 7:14; Joh 21:15-17; Act 20:28

the flock : Isa 63:11; Jer 13:17, Jer 13:20; Eze 34:31; Zec 11:17; Luk 12:32; 1Co 9:7

which is among you : or, as much as in you is, Psa 78:71, Psa 78:72; Act 20:26, Act 20:27

taking : Heb 12:15 *Gr.

not by : Isa 6:8; 1Co 9:16, 1Co 9:17

not for : Isa 56:11; Jer 6:13, Jer 8:10; Mic 3:11; Mal 1:10; Act 20:33, Act 20:34; 2Co 12:14, 2Co 12:15; 1Ti 3:3, 1Ti 3:8; Tit 1:7, Tit 1:11; 2Pe 2:3; Rev 18:12, Rev 18:13

of : Act 21:13; Rom 1:15; Tit 2:14, Tit 3:1

TSK: 1Pe 5:3

as : Eze 34:4; Mat 20:25, Mat 20:26, Mat 23:8-10; Mar 10:42-45; Luk 22:24-27; 1Co 3:5, 1Co 3:9; 2Co 1:24, 2Co 4:5; 3Jo 1:9, 3Jo 1:10

being lords over : or, over-ruling

heritage : 1Pe 2:9; Deu 32:9; Psa 33:12, Psa 74:2; Mic 7:14; Act 20:28

but : 1Co 11:11; Phi 3:17, Phi 4:9; 1Th 1:5, 1Th 1:6; 2Th 3:9; 1Ti 4:12; Tit 2:7

TSK: 1Pe 5:4

the : 1Pe 5:2, 1Pe 2:25; Psa 23:1; Isa 40:11; Eze 34:23, Eze 37:24; Zec 13:7; Joh 10:11; Heb 13:20

appear : Matt. 25:31-46; Col 3:3, Col 3:4; 2Th 1:7-10; 1Jo 3:2; Rev 1:7, Rev 20:11, Rev 20:12

a crown : 1Pe 1:4; Dan 12:3; 1Co 9:25; 2Ti 4:8; Jam 1:12; Rev 2:10, Rev 3:11

TSK: 1Pe 5:5

ye : Lev 19:32; Heb 13:17

all : 1Pe 4:1, 1Pe 4:5; Rom 12:10; Eph 5:21; Phi 2:3

be clothed : 1Pe 3:3, 1Pe 3:4; 2Ch 6:41; Job 29:14; Psa 132:9, Psa 132:16; Isa 61:10; Rom 13:14; Col 3:12

God : Jam 4:6; Job 22:29

giveth : Isa 57:15, Isa 66:2

TSK: 1Pe 5:6

Humble : Exo 10:3; Lev 26:41; 1Ki 21:29; 2Ki 22:19; 2Ch 12:6, 2Ch 12:7, 2Ch 12:12, 2Ch 30:11, 2Ch 32:26; 2Ch 33:12, 2Ch 33:19, 2Ch 33:23, 2Ch 36:12; Pro 29:23; Isa 2:11, Isa 57:15; Jer 13:18, Jer 44:10; Dan 5:22; Mic 6:8; Luk 14:11, Luk 18:14; Jam 4:10, Jam 5:10

the : Exo 3:19, Exo 32:11; Psa 89:13; 1Co 10:22

that : Job 36:22; Psa 75:10, Psa 89:16, Psa 89:17; Isa 40:4; Eze 17:21, Eze 21:6; Mat 23:12; Luk 1:52; Jam 1:9, Jam 1:10

in : Deu 32:35; Rom 5:6; 1Ti 2:6; Tit 1:3

TSK: 1Pe 5:7

Casting : 1Sa 1:10-18, 1Sa 30:6; Psa 27:13, Psa 27:14, Psa 37:5, Psa 55:22, Psa 56:3, Psa 56:4; Mat 6:25, Mat 6:34; Luk 12:11, Luk 12:12, Luk 12:22; Phi 4:6; Heb 13:5, Heb 13:6

for : Psa 34:15, Psa 142:4, Psa 142:5; Mat 6:26, Mat 6:33; Mar 4:38; Luk 12:30-32; Joh 10:13

TSK: 1Pe 5:8

sober : 1Pe 1:13, 1Pe 4:7; Mat 24:48-50; Luk 12:45, Luk 12:46, Luk 21:34, Luk 21:36; Rom 13:11-13; 1Th 5:6-8; 1Ti 2:9, 1Ti 2:15, 1Ti 3:2, 1Ti 3:11; Tit 1:8, Tit 2:2, Tit 2:4, Tit 2:6, Tit 2:12

your : Est 7:6; Job 1:6, Job 2:2; Psa 109:6 *marg. Isa 50:8; Zec 3:1; Luk 22:31

the devil : Mat 4:1, Mat 4:11, Mat 13:39, Mat 25:41; Joh 8:44; Eph 4:27, Eph 6:11; Jam 4:7; 1Jo 3:8-10; Rev 12:9, Rev 20:2, Rev 20:10

as : Jdg 14:5; Psa 104:21; Pro 19:12, Pro 20:2; Isa 5:29, Isa 5:30, Isa 14:12, Isa 14:13; Jer 2:15; Jer 51:38; Eze 19:7; Hos 11:10; Joe 3:16; Amo 1:2, Amo 3:4, Amo 3:8; Zec 11:3; 2Ti 4:17; Rev 12:12

walketh : Job 1:7, Job 2:2

devour : Eze 22:25; Dan 6:24; Hos 13:8

TSK: 1Pe 5:9

resist : Luk 4:3-12; Eph 4:27, Eph 6:11-13; Jam 4:7

stedfast : Luk 22:32; Eph 6:16; 1Ti 6:12; 2Ti 4:7; Heb 11:33

the same : 1Pe 1:6, 1Pe 2:21, 1Pe 3:14, 1Pe 4:13; Joh 16:33; Act 14:22; 1Co 10:13; 1Th 2:15, 1Th 2:16; 1Th 3:3; 2Ti 3:12; Rev 1:9, Rev 6:11, Rev 7:14

TSK: 1Pe 5:10

the God : Exo 34:6, Exo 34:7; Psa 86:5, Psa 86:15; Mic 7:18, Mic 7:19; Rom 5:20,Rom 5:21, Rom 15:5, Rom 15:13; 2Co 13:11; Heb 13:20

who : 1Pe 1:15; Rom 8:28-30, Rom 9:11, Rom 9:24; 1Co 1:9; 1Th 2:12; 2Th 2:14; 1Ti 6:12; 2Ti 1:9; 2Pe 1:3

eternal : 2Co 4:17; 2Ti 2:10; Heb 9:15; 1Jo 2:25

after : 1Pe 1:6, 1Pe 1:7; 2Co 4:17

make : 2Co 13:11; 2Th 2:17; Heb 13:21; Jud 1:24

stablish : Col 2:7; 2Th 2:17, 2Th 3:3

strengthen : Psa 138:7; Zec 10:6, Zec 10:12; Luk 22:32; Phi 4:13; Col 1:22, Col 1:23

settle : 1Pe 4:11

TSK: 1Pe 5:11

1Pe 4:11; Rev 1:6, Rev 5:13

TSK: 1Pe 5:12

Silvanus : 2Co 1:19; 1Th 1:1; 2Th 1:1

a faithful : Eph 6:21; Col 1:7, Col 4:7, Col 4:9

I have : Eph 3:3; Heb 13:22

exhorting : Heb 13:22; Jud 1:3

testifying : Joh 21:21; Act 20:24; 1Jo 5:9, 1Jo 5:10; 3Jo 1:12

true : Act 20:24; 1Co 15:1; Gal 1:8, Gal 1:9; 2Pe 2:15

wherein : Rom 5:2; 2Co 1:24; 2Pe 1:12

TSK: 1Pe 5:13

at : Psa 87:4; Rev 17:5, Rev 18:2

elected : 2Jo 1:13

Marcus : Act 12:12, Act 12:25

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Pe 5:1

The elders which are among you I exhort - The word "elder"means, properly, "one who is old;"but it is frequently used in the New Testament as applicable to the officers of the church; probably because aged persons were at first commonly appointed to these offices. See Act 11:30, note; Act 14:23, note; Act 15:2, note. There is evidently an allusion here to the fact that such persons were selected on account of their age, because in the following verses (1Pe 5:4) the apostle addresses particularly the younger. It is worthy of remark, that he here refers only to one class of ministers. He does not speak of three "orders,"of "bishops, priests, and deacons;"and the evidence from the passage here is quite strong that there were no such orders in the churches of Asia Minor, to which this Epistle was directed. It is also worthy of remark, that the word "exhort"is here used. The language which Peter uses is not that of stern and arbitrary command; it is that of kind and mild Christian exhortation. Compare the notes at Phm 1:8-9.

Who am also an elder - Greek: "a fellow-presbyter,"( συμπρεσβύτερος sumpresbuteros .) This word occurs nowhere else in the New Testament. It means that he was a co-presbyter with them; and he makes this one of the grounds of his exhortation to them. He does not put it on the ground of his apostolical authority; or urge it because he was the vicegerent of Christ; or because he was the head of the church; or because he had any pre-eminence over others in any way. Would he have used this language if he had been the "head of the church"on earth? Would he if he supposed that the distinction between apostles and other ministers was to be perpetuated? Would he if he believed that there were to be distinct orders of clergy? The whole drift of this passage is adverse to such a supposition.

And a witness of the sufferings of Christ - Peter was indeed a witness of the sufferings of Christ when on his trial, and doubtless also when he was scourged and mocked, and when he was crucified. After his denial of his Lord, he wept bitterly, and evidently then followed him to the place where he was crucified, and, in company with others, observed with painful solicitude the last agonies of his Saviour. It is not, so far as I know, expressly said in the Gospels that Peter was pre sent at the crucifixion of the Saviour; but it is said Luk 23:49 that "all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things,"and nothing is more probable than that Peter was among them. His warm attachment to his Master, and his recent bitter repentance for having denied him, would lead him to follow him to the place of his death; for after the painful act of denying him he would not be likely to expose himself to the charge of neglect, or of any want of love again. His own solemn declaration here makes it certain that he was present. He alludes to it now, evidently because it qualified him to exhort those whom he addressed. It would be natural to regard with special respect one who had actually seen the Saviour in his last agony, and nothing would be more impressive than an exhortation falling from the lips of such a man. A son would be likely to listen with great respect to any suggestions which should be made by one who had seen his father or mother die. The impression which Peter had of that scene he would desire to have transferred to those whom he addressed, that by a lively view of the sufferings of their Saviour they might be excited to fidelity in his cause.

And a partaker of the glory that shall be revealed - Another reason to make his exhortation impressive and solemn. He felt that he was an heir of life. He was about to partake of the glories of heaven. Looking forward, as they did also, to the blessed world before him and them, he had a right to exhort them to the faithful performance of duty. Anyone, who is himself an heir of salvation, may appropriately exhort his fellow-Christians to fidelity in the service of their common Lord.

Barnes: 1Pe 5:2

Feed the flock of God - Discharge the duties of a shepherd toward the flock. On the word "feed,"see the notes at Joh 21:15. It is a word which Peter would be likely to remember, from the solemn manner in which the injunction to perform the duty was laid on him by the Saviour. The direction means to take such an oversight of the church as a shepherd is accustomed to take of his flock. See the notes at John 10:1-16.

Which is among you - Margin, as much as in you is. The translation in the text is the more correct. It means the churches which were among them, or over which they were called to preside.

Taking the oversight thereof - ἐπισκοποῦντες episkopountes . The fair translation of this word is, "discharging the episcopal office"; and the word implies all that is always implied by the word "bishop"in the New Testament. This idea should have been expressed in the translation. The meaning is not merely to take the oversight - for that might be done in a subordinate sense by anyone in office; but it is to take such an oversight as is implied in the episcopate, or by the word "bishop."The words "episcopate,""episcopal,"and "episcopacy,"are merely the Greek word used here and its correlatives transferred to our language. The sense is that of overseeing; taking the oversight of; looking after, as of a flock; and the word has originally no reference to what is now spoken of as especially the episcopal office. It is a word strictly applicable to any minister of religion, or officer of a church. In the passage before us this duty was to be performed by those who, in 1Pe 5:1, are called presbyters, or elders; and this is one of the numerous passages in the New Testament which prove that all that is properly implied in the performance of the episcopal functions pertained to those who were called presbyters, or elders. If so, there was no higher grade of ministers to which the special duties of the episcopate were to be entrusted; that is, there was no class of officers corresponding to those who are now called "bishops."Compare the notes at Act 20:28.

Not by constraint, but willingly - Not as if you felt that a heavy yoke was imposed on you, or a burden from which you would gladly be discharged. Go cheerfully to your duty as a work which you love, and act like a freeman in it, and not as a slave. Arduous as are the labors of the ministry, yet there is no work on earth in which a man can and should labor more cheerfully.

Not for filthy lucre - Shameful or dishonorable gain. See the notes at 1Ti 3:3.

But of a ready mind - Cheerfully, promptly. We are to labor in this work, not under the influence of the desire of gain, but from the promptings of love. There is all the difference conceivable between one who does a thing because he is paid for it, and one who does it from love - between, for example, the manner in which one attends on us when we are sick who loves us, and one who is merely hired to do it. Such a difference is there in the spirit with which one who is actuated by mercenary motives, and one whose heart is in the work, will engage in the ministry.

Barnes: 1Pe 5:3

Neither as being lords - Margin, "overruling."The word here used ( κατακυριεύω katakurieuō ) is rendered "exercise dominion over,"in Mat 20:25; exercise lordship over, in Mar 10:42; and overcame, in Act 19:16. It does not elsewhere occur in the New Testament. It refers properly to that kind of jurisdiction which civil rulers or magistrates exercise. This is an exercise of authority, as contradistinguished from the influence of reason, persuasion, and example. The latter pertains to the ministers of religion; the former is forbidden to them. Their dominion is not to be that of temporal lordship; it is to be that of love and truth. This command would prohibit all assumption of temporal power by the ministers of religion, and all conferring of titles of nobility on those who are preachers of the gospel. It needs scarcely to be said that it has been very little regarded in the church.

Over God’ s heritage - των κλήρων tōn klērōn . Vulgate: "in cleris "- over the clergy. The Greek word here ( κλῆρος klēros ) is that from which the word "clergy"has been derived; and some have interpreted it here as referring to the clergy, that is, to priests and deacons who are under the authority of a bishop. Such an interpretation, I however, would hardly be adopted now. The word means properly:

(a)\caps1     a\caps0 lot, die, anything used in determining chances;

(b)\caps1     a\caps0 part or portion, such as is assigned by lot; hence,

©\caps1     a\caps0 n office to which one is designated or appointed, by lot or otherwise; and,

(d)\caps1     i\caps0 n general any possession or heritage, Act 26:18; Col 1:12.

The meaning here is, "not lording it over the possessions or the heritage of God."The reference is, undoubtedly, to the church, as that which is especially his property; his own in the world. Whitby and others suppose that it refers to the possessions or property of the church; Doddridge explains it - "not assuming dominion over those who fall to your lot,"supposing it to mean that they were not to domineer over the particular congregations committed by Providence to their care. But the other interpretation is most in accordance with the usual meaning of the word.

But being ensamples to the flock - Examples. See the notes at 1Ti 4:12. Peter has drawn here with great beauty, the appropriate character of the ministers of the gospel, and described the spirit with which they should be actuated in the discharge of the duties of their office. But how different it is from the character of many who have claimed to be ministers of religion; and especially how different from that corrupt communion which professes in a special manner to recognize Peter as the head, and the vicegerent of Christ. It is well remarked by Benson on this passage, that "the church of Rome could not well have acted more directly contrary to this injunction of Peter’ s if she had studied to disobey it, and to form herself upon a rule that should be the reverse of this."

Barnes: 1Pe 5:4

And when the chief Shepherd shall appear - The prince of the pastors - the Lord Jesus Christ. "Peter, in the passage above, ranks himself with the elders; here he ranks Christ himself with the pastors"- Benson. See the notes at 1Pe 2:25. Compare Heb 13:20.

Ye shall receive a crown of glory - A glorious crown or diadem. Compare the notes at 2Ti 4:8.

That fadeth not away - This is essentially the same word, though somewhat different in form, which occurs in 1Pe 1:4. See the notes at that verse. The word occurs nowhere else in the New Testament. Compare the notes at 1Co 9:25.

Barnes: 1Pe 5:5

Likewise, ye younger - All younger persons of either sex.

Submit yourselves unto the elder - That is, with the respect due to their age, and to the offices which they sustain. There is here, probably, a particular reference to those who sustained the office of elders or teachers, as the same word is used here which occurs in 1Pe 5:1. As there was an allusion in that verse, by the use of the word, to age, so there is in this verse to the fact that they sustained an office in the church. The general duty, however, is here implied, as it is everywhere in the Bible, that all suitable respect is to be shown to the aged. Compare Lev 19:32; 1Ti 5:1; Act 23:4; 2Pe 2:9.

Yea, all of you be subject one to another - In your proper ranks and relations. You are not to attempt to lord it over one another, but are to treat each other with deference and respect. See the Eph 5:21 note; Phi 2:3 note.

And be clothed with humility - The word here rendered "be clothed"( ἐγκομβώμαι egkombōmai ) occurs nowhere else in the New Testament. It is derived from κόμβος kombos - a strip, string, or loop to fasten a garment; and then the word refers to a garment that was fastened with strings. The word ἐγκόμβωμα engkombōma refers particularly to a long white apron, or outer garment, that was commonly worn by slaves. See Robinson, Lexicon; Passow, Lexicon. There is, therefore, special force in the use of this word here, as denoting an humble mind. They were to be willing to take any place, and to perform any office, however humble, in order to serve and benefit others. They were not to assume a style and dignity of state and authority, as if they would lord it over others, or as if they were better than others; but they were to be willing to occupy any station, however humble, by which they might honor God. It is known that not a few of the early Christians actually sold themselves as slaves, in order that they might preach the gospel to those who were in bondage. The sense here is, they were to put on humility as a garment bound fast to them, as a servant bound fast to him the apron that was significant of his station. Compare Col 3:13. It is not unusual in the Scriptures, as well as in other writings, to compare the virtues with articles of apparel; as that with which we are clothed, or in which we are seen by others. Compare Isa 11:5; Isa 59:17.

For God resisteth the proud ... - This passage is quoted from the Greek translation in Pro 3:34. See it explained in the notes at Jam 4:6, where it is also quoted.

Barnes: 1Pe 5:6

Humble yourselves therefore - Be willing to take a low place - a place such as becomes you. Do not arrogate to yourselves what does not belong to you; do not evince pride and haughtiness in your manner; do not exalt yourselves above others. See the notes at Luk 14:7-11. Compare Pro 15:33; Pro 18:12; Pro 22:4; Mic 6:8; Phi 2:8.

Under the mighty hand of God - This refers probably to the calamities which he had brought upon them, or was about to bring upon them; represented here, as often elsewhere, as the infliction of his hand - the hand being that by which we accomplish anything. When that hand was upon them they were not to be lifted up with pride and with a spirit of rebellion, but were to take a lowly place before him, and submit to him wish a calm mind, believing that he would exalt them in due time. There is no situation in which one will be more likely to feel humility than in scenes of affliction.

That he may exalt you in due time - When he shall see it to be a proper time:

(1)    They might be assured that this would be done at some time. He would not always leave them in this low and depressed condition. He would take off his heavy hand, and raise them up from their state of sadness and suffering.

(2)\caps1     t\caps0 his would be in due time; that is, in the proper time, in the best time:

\tx720 \tx1080 (a)    It might be in the present life.

(b)    It would certainly be in the world to come. There they would be exalted to honors which will be more than an equivalent for all the persecution, poverty, and contempt which are suffered in this world. He may well afford to be humble here who is to be exalted to a throne in heaven.

Barnes: 1Pe 5:7

Casting all your care upon him - Compare Psa 55:22, from whence this passage was probably taken. "Cast thy burden upon the Lord, and he shall sustain thee; he shall never suffer the righteous to be moved."Compare, for a similar sentiment, Mat 6:25-30. The meaning is, that we are to commit our whole cause to him. If we suffer heavy trials; if we lose our friends, health, or property; if we have arduous and responsible duties to perform; if we feel that we have no strength, and are in danger of being crushed by what is laid upon us, we may go and cast all upon the Lord; that is, we may look to him for grace and strength, and feel assured that he will enable us to sustain all that is laid upon us. The relief in the case will be as real, and as full of consolation, as if he took the burden and bore it himself. He will enable us to bear with ease what we supposed we could never have done; and the burden which he lays upon us will be light, Mat 11:30. Compare the notes at Phi 4:6-7.

For he careth for you - See the notes at Mat 10:29-31. He is not like the gods worshipped by many of the pagan, who were supposed to be so exalted, and so distant, that they did not interest themselves in human affairs; but He condescends to regard the needs of the meanest of his creatures. It is one of the glorious attributes of the true God, that he can and will thus notice the needs of the mean as well as the mighty; and one of the richest of all consolations when we are afflicted, and are despised by the world, is the thought that we are not forgotten by our heavenly Father. He who remembers the falling sparrow, and who hears the young ravens when they cry, will not be unmindful of us. "Yet the Lord thinketh on me,"was the consolation of David, when he felt that he was "poor and needy,"Psa 40:17. "When my father and my mother forsake me, then the Lord will take me up,"Psa 27:10.

Compare Isa 49:15. What more can one wish than to be permitted to feel that the great and merciful Yahweh thinks on him? What are we - what have we done, that should be worthy of such condescension? Remember, poor, despised, afflicted child of God, that you will never be forgotten. Friends on earth, the great, the frivilous, the noble, the rich, may forget you; God never will. Remember that you will never be entirely neglected. Father, mother, neighbor, friend, those whom you have loved, and those to whom you have done good, may neglect you, but God never will. You may become poor, and they may pass by you; you may lose your office, and flatterers may no longer throng your path; your beauty may fade, and your admirers may leave you; you may grow old, and be infirm, and appear to be useless in the world, and no one may seem to care for you; but it is not thus with the God whom you serve. When he loves, he always loves; if he regarded you with favor when you were rich, he will not forget you when you are poor; he who watched over you with a parent’ s care in the bloom of youth, will not cast you off when you are "old and grey-headed,"Psa 71:18. If we are what we should be, we shall never be without a friend as long as there is a God.

Barnes: 1Pe 5:8

Be sober - While you cast your cares Upon God, and have no anxiety on that score, let your solicitude be directed to another point. Do not doubt that he is able and willing to support and befriend you, but be watchful against your foes. See the word used here fully explained in the notes at 1Th 5:6.

Be vigilant - This word ( γρηγορέω grēgoreō ) is everywhere else in the New Testament rendered "watch."See Mat 24:42-43; Mat 25:13; Mat 26:38, Mat 26:40-41. It means that we should exercise careful circumspection, as one does when he is in danger. In reference to the matter here referred to, it means that we are to be on our guard against the wiles and the power of the evil one.

Your adversary the devil - Your enemy; he who is opposed to you. Satan opposes man in his best interests. He resists his efforts to do good; his purposes to return to God; his attempts to secure his own salvation. There is no more appropriate appellation that can be given to him than to say that he resists all our efforts to obey God and to secure the salvation of our own souls.

As a roaring lion - Compare Rev 12:12. Sometimes Satan is represented as transforming himself into an angel of light, (see the notes at 2Co 11:14); and sometimes, as here, as a roaring lion: denoting the efforts which he makes to alarm and overpower us. The lion here is not the crouching lion - the lion stealthfully creeping toward his foe - but it is the raging monarch of the woods, who by his terrible roar would intimidate all so that they might become an easy prey. The particular thing referred to here, doubtless, is persecution, resembling in its terrors a roaring lion. When error comes in; when seductive arts abound; when the world allures and charms the representation of the character of the foe is not of the roaring lion, but of the silent influence of an enemy that has clothed himself in the garb of an angel of light, 2Co 11:14.

Walketh about, seeking whom he may devour - "Naturalists have observed that a lion roars when he is roused with hunger, for then he is most fierce, and most eagerly seeks his prey. See Jdg 14:5; Psa 22:13; Jer 2:15; Eze 22:25; Hos 11:10; Zep 3:3; Zec 11:3"- Benson.

Barnes: 1Pe 5:9

Whom resist - See the notes at Jam 4:7. You are in no instance to yield to him, but are in all forms to stand up and oppose him. Feeble in yourselves, you are to confide in the arm of God. No matter in what form of terror he approaches, you are to fight manfully the fight of faith. Compare the notes at Eph 6:10-17.

Steadfast in the faith - Confiding in God. You are to rely on him alone, and the means of successful resistance are to be found in the resources of faith. See the notes at Eph 6:16.

Knowing that the same afflictions are accomplished in your brethren that are in the world - Compare for a similar sentiment, 1Co 10:13. The meaning is, that you should be encouraged to endure your trials by the fact that your fellow-Christians suffer the same things. This consideration might furnish consolation to them in their trials in the following ways:

(1) They would feel that they were suffering only the common lot of Christians. There was no evidence that God was especially angry with them, or that he had in a special manner forsaken them.

\caps1 (2) t\caps0 he fact that others were enabled to bear their trials should be an argument to prove to them that they would also be able. If they looked abroad, and saw that others were sustained, and were brought off triumphant, they might be assured that this would be the case with them.

\caps1 (3) t\caps0 here would be the support derived from the fact that they were not alone in suffering. We can bear pain more easily if we feel that we are not alone - that it is the common lot - that we are in circumstances where we may have sympathy from others. This remark may be of great practical value to us in view of persecutions, trials, and death. The consideration suggested here by Peter to sustain those whom he addressed, in the trials of persecution, may be applied now to sustain and comfort us in every form of apprehended or real calamity. We are all liable to suffering. We are exposed to sickness, bereavement, death. We often feet as if we could not bear up under the sufferings that may be before us, and especially do we dread the great trial - death. It may furnish us some support and consolation to remember:

\caps1 (1) t\caps0 hat this is the common lot of people. There is nothing special in our case. It proves nothing as to the question whether we are accepted of God, and are beloved by him, that we suffer; for those whom he has loved most have been often among the greatest sufferers. We often think that our sufferings are unique; that there have been none like them. Yet, if we knew all, we should find that thousands - and among them the most wise, and pure, and good - have endured sufferings of the same kind as ours, and perhaps far more intense in degree.

\caps1 (2) o\caps0 thers have been conveyed triumphantly through their trials. We have reason to hope and to believe that we shall also, for:

\tx720 \tx1080 (a)\caps1     o\caps0 ur trials have been no greater than theirs have been; and,

(b)\caps1     t\caps0 heir natural strength was no greater than ours. Many of them were timid, and shrinking, and trembling, and felt that they had no strength, and that they should fail under the trial.

\caps1 (3) t\caps0 he grace which sustained them can sustain us. The hand of God is not shortened that it cannot save; his ear is not heavy that it cannot hear. His power is as great, and his grace is as fresh, as it was when the first sufferer was supported by him; and that divine strength which supported David and Job in their afflictions, and the apostles and martyrs in theirs, is just as powerful as it was when they applied to God to be upheld in their sorrows.

\caps1 (4) w\caps0 e are especially fearful of death - fearful that our faith will fail, and that we shall be left to die without support or consolation. Yet let us remember that death is the common lot of man. Let us remember who have died - tender females; children; the timid and the fearful; those, in immense multitudes, who had no more strength by nature than we have. Let us think of our own kindred who have died. A wife has died, and shall a husband be afraid to die? A child, and shall a father? A sister, and shall a brother? It does much to take away the dread of death, to remember that a mother has gone through the dark valley; that that gloomy vale has been trod by delicate, and timid, and beloved sisters. Shall I be afraid to go where they have gone? Shall I apprehend that I shall find no grace that is able to sustain me where they have found it? Must the valley of the shadow of death be dark and gloomy to me, when they found it to be illuminated with the opening light of heaven? Above all, it takes away the fear of death when I remember that my Saviour has experienced all the horrors which can ever be in death; that he has slept in the tomb, and made it a hallowed resting-place.

Barnes: 1Pe 5:10

But the God of all grace - The God who imparts all needful grace. It was proper in their anticipated trials to direct them to God, and to breathe forth in their behalf an earnest and affectionate prayer that they might be supported. A prayer of this kind by an apostle would also be to them a sort of pledge or assurance that the needed grace would be granted them.

Who hath called us unto his eternal glory - And who means, therefore, that we shall be saved. As he has called us to his glory, we need not apprehend that he will leave or forsake us. On the meaning of the word called, see the notes at Eph 4:1.

After that ye have suffered a while - After you have suffered as long as he shall appoint. The Greek is, "having suffered a little,"and may refer either to time or degree. In both respects the declaration concerning afflictions is true. They are short, compared with eternity; they are light, compared with the exceeding and eternal weight of glory. See the notes at 2Co 4:16-18.

Make you perfect - By means of your trials. The tendency of affliction is to make us perfect.

Stablish - The Greek word means "to set fast; to fix firmly; to render immovable,"Luk 16:26; Luk 9:51; Luk 22:32; Rom 1:11; Rom 16:25; 1Th 3:2, 1Th 3:13, et al.

Strengthen - Give you strength to bear all this.

Settle you - Literally, found you, or establish you on a firm foundation - θεμελιώσες themeliōses . The allusion is to a house which is so firmly fixed on a foundation that it will not be moved by winds or floods. Compare the notes at Mat 7:24 ff.

Barnes: 1Pe 5:11

To him be glory ... - See the notes at 1Pe 4:11.

Barnes: 1Pe 5:12

By Silvanus - Or Silas. See the 2Co 1:19 note; 1Th 1:1, note. He was the intimate friend and companion of Paul, and had labored much with him in the regions where the churches were situated to which this Epistle was addressed. In what manner he became acquainted with Peter, or why he was now with him in Babylon is unknown.

A faithful brother unto you, as I suppose - The expression "as I suppose"- ὡς λογίζομαι hōs logizomai - does not imply that there was any doubt on the mind of the apostle, but indicates rather a firm persuasion that what he said was true. Thus, Rom 8:18, "For I reckon ( λογίζομαι logizomai ) that the sufferings of this present time are not worthy to be compared,"etc. That is, I am fully persuaded of it; I have no doubt of it. Peter evidently had no doubt on this point, but he probably could not speak from any personal knowledge. He had not been with them when Silas was, and perhaps not at all; for they may have been"strangers "to him personally - for the word "strangers,"in 1Pe 1:1, may imply that he had no personal acquaintance with them. Silas, however, had been much with them, (compare Act 15:17-31,) and Peter had no doubt that he had shown himself to be "a faithful brother"to them. An epistle conveyed by his hands could not but be welcome. It should be observed, however, that the expression "I suppose"has been differently interpreted by some. Wetstein understands it as meaning, "Not that he supposed Silvanus to be a faithful brother, for who, says he, could doubt that? but that he had written as he understood matters, having carefully considered the subject, and as he regarded things to be true;"and refers for illustration to Rom 8:18; Phi 4:8; Heb 11:9. Grotius understands it as meaning, "If I remember right;"and supposes that the idea is, that he shows his affection for them by saying that this was not the first time that he had written to them, but that he had written before briefly, and sent the letter, as well as he could remember, by Silvanus. But there is no evidence that he had written to them before, and the common interpretation is undoubtedly to be preferred.

Exhorting - No small part of the Epistle is taken up with exhortations.

And testifying - Bearing witness. The main design of the office of the apostles was to bear witness to the truth, (See the notes at 1Co 9:1;) and Peter in this Epistle discharged that part of the functions of his office toward the scattered Christians of Asia Minor.

That this is the true grace of God wherein ye stand - That the religion in which you stand, or which you now hold, is that which is identified with the grace or favor of God. Christianity, not Judaism, or Paganism, was the true religion. To show this, and bear continual witness to it, was the leading design of the apostolic office.

Barnes: 1Pe 5:13

The church that is at Babylon, elected together with you - It will be seen at once that much of this is supplied by our translators; the words "church that is"not being in the original. The Greek is, ἡ ἐν Βαβυλῶνι συνεκλεκτὴ hē en Babulōni suneklektē ; and might refer to a church, or to a female. Wall, Mill, and some others, suppose that the reference is to a Christian woman, perhaps the wife of Peter himself. Compare 2Jo 1:1. But the Arabic, Syriac, and Vulgate, as well as the English versions, supply the word "church."This interpretation seems to be confirmed by the word rendered "elected together with"- συνεκλεκτὴ suneklektē . This word would be properly used in reference to one individual if writing to another individual, but would hardly be appropriate as applied to an individual addressing a church. It could not readily be supposed, moreover, that any one female in Babylon could have such a prominence, or be so well known, that nothing more would be necessary to designate her than merely to say, "the elect female."On the word Babylon here, and the place denoted by it, see the introduction, section 2.

And so doth Marcus my son - Probably John Mark. See the notes at Act 12:12; Act 15:37. Why he was now with Peter is unknown. If this was the Mark referred to, then the word son is a title of affection, and is used by Peter with reference to his own superior age. It is possible, however, that some other Mark may be referred to, in whose conversion Peter had been instrumental.

Poole: 1Pe 5:1

1Pe 5:1-4 The elders are exhorted to feed the flock of Christ

conscientiously, looking to the chief Shepherd for

a reward.

1Pe 5:5 The younger are required to submit to the elder, and

all to practise humility toward each other,

1Pe 5:6,7 with resignation to God,

1Pe 5:8,9 to be sober, watchful, and stedfast in the faith,

resisting the devil.

1Pe 5:10-14 The Epistle is concluded with a prayer and benediction.

The elders which are among you I exhort viz. those that were such, not so much by age as by office, as appears by his exhorting them to feed the flock, 1Pe 5:2 ; he means the ordinary ministers of the churches among the believing Jews.

Who am also an elder: elder is a general name, comprehending under it even apostles themselves, who were elders, though every elder were not an apostle.

And a witness either:

1. In his doctrine, in which he held forth Christ’ s sufferings, whereof he had been an eye-witness, in which respect the apostles are often called witnesses, Luk 24:48 Act 1:8,22 2:32 . Or:

2. In his example, in that he in suffering so much for Christ, did give an ample testimony to the reality of Christ’ s sufferings, and that Christ had indeed suffered: or, both may well be comprehended.

The glory that shall be revealed viz. at Christ’ s last coming, 1Pe 1:5 4:13 Rom 8:17,18 .

Poole: 1Pe 5:2

Feed teach and rule, Mat 2:6 Joh 21:15-17 Act 20:28 .

The flock of God the church.

Which is among you which is with you, or committed to your charge; intimating that the flock not being their own, they were to give an account of it to him that had set them over it.

Taking the oversight thereof or, being bishops, or acting as bishops over it, i.e. superintending, inspecting, and watching over it with all care, Act 20:28,29 .

Not by constraint not merely because ye must: what men do out of compulsion, they do more slightly and perfunctorily, as those that would not do it if they could help it: see the like expression, 2Co 9:7 .

But willingly cheerfully and freely, as Exo 36:2 Psa 54:6 : compare 1Co 9:17 .

Not for filthy lucre not out of covetousness, or a design of making a gain of the work; it being a shameful thing for a shepherd to feed the sheep out of love to the fleece: see Tit 1:7 1Ti 3:3,8 .

But of a ready mind out of a good affection to the welfare of the flock, in opposition to the private gain before mentioned. He doth not do his work freely, and of a ready mind, who is either driven to it by necessity, or drawn by covetousness.

Poole: 1Pe 5:3

Neither as being lords not exercising any such lordship or dominion over the people, as temporal lords and magistrates exercise over their subjects, Mat 20:25,26 , &c.; Luk 22:25 : compare 2Co 1:24 .

Over God’ s heritage the Lord’ s clergy, the same as flock before; the Greek word is plural, and so it signifies the several churches or flocks which were under the charge of the several elders or pastors. The church of Israel is often called God’ s inheritance, which as it were fell to him by lot, (as the Greek word signifies), and which was as dear to him as men’ s inheritances are to them: see Deu 4:20 9:29 32:9 Psa 33:12 74:2 78:71 . Accordingly now the Christian church, succeeding it, is called God’ s inheritance, and the word clerus is no where in the New Testament peculiarly ascribed to ministers of the gospel. This title given here to the Lord’ s people, implies a reason why the elders should not lord it over them, viz. because they are still the Lord’ s inheritance, and not their own; God having not given them a kingdom but a care, and still retaining his right to his people.

But being ensamples to the flock in holiness of life, practising before their eyes what you preach to their ears, Phi 3:17 2Th 3:9 Tit 2:7 .

Poole: 1Pe 5:4

And when the chief Shepherd the Lord Jesus Christ, the only Prince of pastors, called the great Shepherd of the sheep, Heb 13:20 , as here the chief Shepherd, not only for his supereminent dignity over all other pastors, but because of the power he hath over them, they being all subject to his authority, receiving their charge from him, and exercising their office in his name, and being accountable to him for their administrations.

Shall appear: see 1Pe 1:7,13 4:13 .

Ye shall receive or, carry away, viz. from Christ, who, as the Judge, shall award it to you.

A crown of glory either, a glorious crown; or, that glory which shall be as a crown to you. It is called a crown of righteousness, 2Ti 4:8 ; a crown of life, Jam 1:12 .

That fadeth not away in opposition to those crowns which were given to conquerors in war, and in public games, which were made of perishable flowers or herbs: see 1Pe 1:4 1Co 9:25 .

Poole: 1Pe 5:5

Ye younger either he means those that were inferior to the church officers, and then he here prescribes the people their duty, as he had done the ministers; or rather, those that were younger in years, and then he passeth from the more special to the general.

Submit yourselves: under subjection, he comprehends all those offices which the younger owe to the elder; as, to reverence them, take their advice, be guided by them, &c. Or, if younger be taken in the former sense, this precept falls in with that of the apostle, Heb 13:17 .

To the elder: either elders by office, who were likewise usually elders in years, the younger sort being more rarely chosen to be officers; or rather, elder in age.

Yea, all of you be subject one to another viz. in those mutual duties which they owe to each other, as husbands to wives, parents to children, &c. Those that are superior to others, yet are not so exempt from subjection as not to owe some duty: see Phi 2:3 .

And be clothed with humility or, wrapt up, or covered, with humility, as with a garment which is put on over other garments; q.d. Adorn yourselves with humility as with a beautiful garment or robe. The metaphor of putting on is frequent, where mention is made of any grace or virtue, Rom 13:12 Eph 4:24 Col 3:10,12 .

Poole: 1Pe 5:6

The mighty hand of God by this he means God’ s omnipotence, which sometimes is called a strong hand, Exo 3:19 , a mighty hand, Exo 32:11 Deu 3:24 , the right hand of power, Mat 26:64 ; by which he is able to beat down those that are proud and high, and to defend or exalt those that are humble and lowly.

In due time Greek, in season, viz. that which God sees most fit and conducing to his own glory and your real welfare.

Poole: 1Pe 5:7

Casting as a burden, all your care upon him your care for all sorts of things, even which concern this life, that care which will otherwise cut and divide your hearts, (as the Greek word in Matthew imports), and be grievous and tormenting to you.

For he careth for you God concerns himself in the affairs of his servants, and in whatsoever befalls them, and takes diligent care that no good thing be wanting to them, Psa 84:11 Phi 4:6 .

Poole: 1Pe 5:8

Be sober: see 1Pe 1:13 4:7 : q.d. Ye have to do with a mad enemy, a raging devil; ye had need yourselves be sober; not only in meats and drinks, &c., but as to the cares of this life, and whatsoever it is that is apt to intoxicate your minds, and expose you to him.

Be vigilant spiritually watchful and circumspect, careful of your salvation, and aware of Satan’ s snares and temptations, Mat 24:42 Mat 25:13 26:41 1Th 5:6 .

Because your adversary or, that adversary of yours; he that contends with you, is plaintiff against you, Mat 5:25 Luk 12:58 . It answers to the Hebrew word Satan, Zec 3:1 .

The devil your accuser, he that maligns you, calumniates you, informs against you: he is so called, Mat 4:1 13:39 , and elsewhere, because of his accusing God to men, Gen 3:4,5 , and men to God, Job 1:7 2:2 Rev 12:10 , as well as each to other, Joh 8:44 .

As a roaring lion i.e. strong, fierce, cruel, especially when hungry, and seeking his prey and roaring after it.

Walketh about is diligent and restless in his attempts, either by circumventing or assaulting you: see Job 1:7 .

Seeking whom he may devour not lightly hurt, but swallow up and utterly destroy, by himself or his instruments.

Poole: 1Pe 5:9

Whom resist by not yielding to his temptations, Eph 4:27 , and by employing your spiritual armour against him, Eph 6:11-13 , &c.: see Jam 4:7 .

Stedfast in the faith either:

1. Hold your faith, persevering in it, which the devil would fain bereave you of, (as soldiers used in war to look to their shields, it being dishonourable to lose them), and without which ye will never be able to stand out against the devil: or:

2. Stedfast or strong by faith; intimating, that faith is a Christian’ s greatest strength, it being by faith that he engageth the power of God and grace of Christ on his side, whereby he comes to be victorious over all his enemies, 1Jo 5:4 .

Knowing that the same afflictions either:

1. The devil’ s temptations, which here he calls afflictions, because believers are passive in them, and count them the greatest afflictions; or rather:

2. Persecutions, which though they come upon them immediately from the men of the world, yet it is by the instigation of the devil, the prince of the world, who hath a principal hand in them, and acts by men as his instruments: so that when men oppress them, they are to resist the devil, who thereby tempts them. They have a spiritual enemy to deal with even in temporal afflictions.

Are accomplished in your brethren or, fulfilled, or perfected: either:

1. Others of your brethren are filling up the measure of sufferings God hath allotted them, for the mortifying of the flesh, and conforming them to Christ their Head, as well as you are filling up yours, Col 1:24 ; or:

2. He speaks of the community of their sufferings: q.d. What afflictions ye endure, others endure too, and therefore ye should not grudge to suffer, when ye have so good company in your sufferings.

That are in the world either this notes the sufferings of the saints to be universal, so as to reach them all, wheresoever they are dispersed throughout the world; or, to be short, as being confined to the time only of their abode in the world.

Poole: 1Pe 5:10

But the God of all grace i.e. the author and giver of all grace, from whom ye have received what you have, and expect what you want.

Who hath called us unto his eternal glory that eternal glory whereof believers at the last day shall be made partakers, which is called God’ s glory, because it is that which he hath promised to them, and will at last put them in possession of: see 1Pe 5:1 Rom 5:2 ; and because they shall after a sort partake of the Divine glory which they behold.

By Christ Jesus for Christ’ s sake, as the meritorious cause of our effectual calling, and by him as the great Apostle of our profession, Heb 3:1 . Or, by Christ Jesus may refer to glory, Christ being the cause of their glorification as well as calling.

After that ye have suffered a while this he adds for their encouragement, that whatsoever they suffered would be but short, as 1Pe 1:6 2Co 4:17 .

Make you perfect, stablish, strengthen, settle you either:

1. Perfect that which is begun, Heb 13:20,21 , stablish that which is right, 2Th 2:16 , strengthen that which is weak, settle or found (by a firm union and conjunction unto Christ) that which is already built, Eph 3:17,18 Col 1:23 : or:

2. These four words may be but different expressions whereby the apostle sets forth the same thing, viz. God’ s confirming and establishing those saints unto their final perseverance; and his using so much variety of expressions may imply, that it is a matter of very great difficulty to hold on our Christian course, without failing or coming short of the goal, and therefore we need singular assistance from God to enable us to it.

Poole: 1Pe 5:11

To him to God.

Be glory and dominion see 1Pe 4:11 . The verb be in the text is not in the Greek, and so it may be read with a supply of a verb either of the imperative mood, and then it is a doxology, as we render it; or of the indicative, he hath glory and dominion; or, to him belongs glory and dominion, or glorious dominion or power; and then it tends to encourage these saints, in that he, whom the apostle prays to stablish and strengthen them, is of power sufficient to do it.

Poole: 1Pe 5:12

By Silvanus either Silas, Act 15:1-41 16:1-40 , whom Peter therefore here calls

a faithful brother to them, that they might the more readily receive him, though a minister of the uncircumcision; or else this Silvanus was some other that had preached to them, and is therefore said to be a faithful brother to them: the former is more probable.

As I suppose this doth not signify any doubt, but rather a firm persuasion, of Silvanus’ s faithfulness; q.d. I reckon him faithful, having hitherto found him so: or, it may relate to the briefness of the Epistle; q.d. I suppose it will seem brief to you, as being from one that loves you, and about matters that so much concern you.

Exhorting viz. to constancy in the faith, and diligence in duty.

And testifying bearing my testimony to the truth ye have received; this the apostle witnesseth, that being more fully convinced of it, they might more constantly adhere to it. See the like phrase, Neh 9:29,30 13:15 .

That this is the true grace of God wherein ye stand the true doctrine of God, wherein he sets forth the grace of Christ: q.d. Ye are in the right way; the doctrine ye have embraced is indeed the truth of God.

Poole: 1Pe 5:13

The church that is at Babylon Babylon in Chaldea, where it is most probable the apostle was at the writing of this Epistle; the Jews being very numerous in those parts, as having settled themselves there ever since the captivity, and Peter being an apostle of the circumcision, his work lay much thereabout. The papists would have Babylon here to be Rome, as Rev 17:1-18 , and that

Peter gives it that name rather than its own, because, being escaped out of prison at Jerusalem, Act 12:12,25 , he would not have it known where he was. But how comes he, that had been so bold before, to be so timorous now? Did this become the head of the church, the vicar of Christ, and prince of the apostles? And is it probable he should live twenty-five years at Rome, (as they pretend he did), and yet not be known to be there? Wherever he was, he had Mark now with him, who is said to have died at Alexandria the eighth year of Nero, and Peter not till six years after. If Mark then did first constitute the church of Alexandria, and govern it (as they say he did) for many years, it will be hard to find him and Peter at Rome together. But if they will needs have Rome be meant by Babylon, let them enjoy their zeal, who rather than not find Peter’ s chair, would go to hell to seek it; and are more concerned to have Rome be the seat of Peter than the church of Christ.

PBC: 1Pe 5:1

At first glance we wonder about the contextual flow of this lesson compared with the theme of suffering and especially judgment at the house of God in chapter 4. However, if the focus of judgment at the house of God deals with discernment regarding suffering, this lesson follows quite naturally. Notice how Peter describes himself.

" I exhort."

The Greek word translated " exhort" means to call alongside. Rather than writing from a high position of authority, Peter writes from the perspective of equality with his audience. He will not direct them as the chief executive officer of the faith; rather he gently calls them to stand beside him. In our study of 1Pe 2:4-8 we noted that Peter had no sense of himself as the " rock" upon which the church is built. For Peter, the Lord Jesus Christ alone was the chief cornerstone and foundation of the church.

"an elder"

He is " also an elder" . He joins himself with the elders whom he exhorts. Peter will have none of the exalted supremacy that has been so arbitrarily forced upon him. He does not consider himself as anything beyond his calling.

"a witness of the sufferings of Christ"

He is " a witness of the sufferings of Christ." This phrase forms a tight bond with the previous chapter. Peter could easily have identified himself as a witness of the resurrection of Jesus, a distinct mark of the supernatural otherworldly truth of Jesus’ deity. He could have identified himself as a witness of the transfiguration of Jesus, a characteristic of Jesus’ unique and exclusive authority to teach " as one having authority."  {Mt 7:29} In raising his witness of Jesus’ suffering Peter sets himself forth as an example of suffering, for one of his weakest moments of faith occurred in the immediate context of Jesus’ sufferings. During the night of Jesus’ trial and suffering, Peter denied that he even knew Jesus. Peter left the courtyard and " wept bitterly."  {Mt 26:75} He offers himself as a personal example of suffering for his failure in the faith. He faced his own bitter moment of judgment. Later in the book of Acts we read of this same Peter suffering boldly and fearlessly for his faith. Now he becomes an example of suffering as a Christian. He wrote with authority regarding both causes of suffering. How refreshing when leaders in the church are faithful and honest enough to set forth both their successes and failures to instruct the people.

"also a partaker of the glory that shall be revealed."

He is " also a partaker of the glory that shall be revealed." For the faithful in Christ, failure is not a constant way of life; it is rather the exception than the rule. Those who walk by faith in Christ will confront their failures, learn from them, grow because of them, and become stronger and more mature in their faith from their own experiences. Rather than responding with pride and shame to their failures, the mature believer will work to overcome past failures. Even the Lord will not allow one of His own to wallow forever in the memory of past failures. Can we forget the pointed words of the angel who announced the resurrection of Jesus to the women, " But go your way, tell his disciples and Peter that he goeth before you into Galilee."  {Mr 16:7} Peter could easily have wallowed in his failure and denial of Christ. He could have bowed out of the number, becoming something of a second Judas. However, Jesus would not allow him to take that course. The special mention of Peter reminds the women that they must convey a special encouragement to Peter that he has not been eliminated. He must go to Galilee with the other disciples to see the resurrected Jesus and to prepare for his future faithfulness. How we need to learn this lesson with Peter. God’s design for His children includes growing beyond failures, mistakes-sins-and becoming an example of faithfulness. John Newton frequently reminded his congregation of his slave-trader past, but his faithful life more strongly reminded them that he was no longer a slave-trader. Our carnal pride has stifled the refreshing, cleansing, healing balm of confession and repentance. A return to this glorious honesty of Biblical Christianity would transform our lives and our churches. We shall regain this authenticity, not by prying into the sins and failures of others, but by godly honesty in confessing our own sins.

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PBC: 1Pe 5:2

see PBtop: CROWNS    F3 and search for "Feed the flock of God"

In studying the way some Old Baptists behave in the Church reminds me of what I observe in some homes. Sometimes parents will leave their children and go away from home for a while. They leave their laws and order to govern them in their absence. But sometimes there is a big, over-grown boy who assumes the job of "bossing" until the parents return. This big boy is always very smart. He gives orders and demands obedience. He is usually uncompromising and harsh. The younger children must act in strict obedience to what he commands. This is often contrary to the parental law that they are duty-bound to obey. But for fear of the torture and abuse of the big brother they yield to do what he says. Therefore, when the parents return they find the family disturbed, things out of order, and their laws disregarded. Do not some of us preachers resemble this big boy? Do we not too often give the Lord’s family our own Orders instead of the orders of our Master? Will our kind Master not look with disfavor upon such procedure? Won’t we have to face Him in shame when we must give account for our stewardship?

Instead of this big boy abusing and exercising such authority over the family, he should have been a kind protection for them. The ministry was given as a kind of protection for the Church; at least, they are watchmen, to warn of approaching dangers. But, too often in this age of the Church, there is sometimes more danger in the watchman than there is in the enemy he is watching.

 Elder J. M. Bullard

" Feed the flock."

The Greek word translated " feed" refers to the whole pastoral responsibility of caring for sheep. The Greek language has a word that specifically refers to providing food, but Peter chose the word that means to provide for the comprehensive, spiritual needs of the people under the care of these elders. We live in a time that has witnessed the diminishing of preaching’s Biblical importance. Though given lip service, preaching often is assigned a diminished role in church activities to a multitude of programs. Set a stopwatch to the various activities that make up a church’s Sunday routine worship service. How much time is devoted to each activity? How much of the whole agenda is devoted to preaching? Not long ago I had an interesting conversation with a young man who had been invited to speak at a neighboring church. The church leaders reviewed their schedule with him and told him how much time he had for his message. However, when the schedule unfolded, they devoted significantly more time to their programs and subtly informed the young man that they expected him to shorten his message to compensate for the excess time they had used in other programs.

The broad responsibility of "tending" or "shepherding" the people in a local church must be viewed with godly balance. A church that puts all its emphasis on pulpit preaching, but neglects ministering to the special needs of its members, will become little more than a spiritual classroom, strong on knowledge, but short on application and spiritual health. A church that puts all its emphasis on programs will lose its Biblical vision of what a church is about and become little more than a spiritual "support group." Biblical shepherding, feeding sheep, should build on the solid foundation of preaching. From that foundation, it should incorporate helpful " in the trenches" processes to equip its members to understand and to apply what they are taught to their individual lives and needs. We will study this thought further.

" Feed the flock of God which is among you."

The subtle nuances of the lesson instruct us as richly as the dominant theme. Peter exhibits no concept of " universal church" government or authority. For both Peter and for the other " elders," mature spiritual leaders in the church, the authority to minister is limited to a rather narrow scope,

" which is among you."

In the opening verses Peter identified his recipient audience. These elders had no authority over all churches in all regions. Their authority was limited to their local church. Whether we consider the worldwide claims of papal authority or the small regional claims of ministers to have authority over multiple churches, we are dealing with the same insidious over-stepping of human authority. No " elder" has any Biblical authority outside the church of his membership. Where ever he lives or travels, he must live with the conscious responsibility to live a holy example before others, believers and unbelievers alike. Peter defines his spiritual charge to shepherd or feed the flock of God, " which is among you." Individual churches should be tender and faithful in maintaining a familial bond with other churches, particularly within their immediate area, but they should avoid any appearance of interfering with, or lording their ideas over, any other church.

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Having examined the Biblical objective of godly leadership, the comprehensive care of God’s people, we now move to the methods that Scripture sets forth to accomplish the objective.

" Taking the oversight..."

Passive pastoring (or pasturing) is not an acceptable option in Peter’s teaching. Sheep, one of Scripture’s most frequent metaphors for God’s children, cannot fend for themselves. Sheep lack the ability to protect themselves adequately from danger. Although they have a rather strong sense of community, of flocking together, their best defense, they also have an inclination to become distracted and to wander from the flock. Once out of sight from the flock, they have a poor sense of direction, so they find it difficult to retrace their steps back to the flock.

Am I referring to sheep or to children of God? To both; Christians’ best defense against error, against insidious false teaching, is to stick together, but their curiosity often leads them to strike out on their own in search of some " new truth," of a different interpretation for an old familiar Scripture. Once engaged and enamored with a different perspective, they are inclined to rationalize their newfound ideas rather than returning to the familiar fold and its inherent safety. Even within established churches we see occasional drifts that are strongly influenced by tradition instead of Scripture. Scripture anchors our minds to its timeless truth. Tradition has no Biblical anchor, so, once a people begin to dilute their respect for Scripture by justifying their traditions, they will inevitably drift deeper into tradition. Even when it begins to contradict Scripture, tradition establishes itself as part of the culture. Something that may have been rather neutral in its beginning slowly evolves into something that violates the teaching of Scripture. We, no less than the intensely religious Jews of the first century, will then revere the tradition fully as much as Scripture. Consequently, we are liable to fall into the mindset of first century Judaism. " Why do thy disciples transgress the tradition of the elders?"  {Mt 15:2} No less than they, we then face the probing response of our Lord, " Why do ye also transgress the commandment of God by your tradition?"  {Mt 15:3} Transgression should be measured by Scripture, not by tradition. Inevitably, when tradition becomes its own authority, its lack of Biblical foundations will lead its followers to drift farther and farther away from Scripture, even to violate Scripture and to think they did no wrong.

This scenario illustrates only one problem that may occur in a culture that dilutes its Biblical teaching with other influences. How does this problem relate to the " elders...taking the oversight" of a church? In this context I would not necessarily restrict the term " elder" to the ministry or to a pastor. As in the Jewish synagogue, the term may equally refer to older and more mature leaders within a local church. As the pastor and respected leaders go, so goes the church they lead. Passive leadership, or leadership that fails to hold the single authority of Scripture alone before a people, will result in an anemic church that becomes sick and vulnerable to error or to drifting traditions that eventually violate Scripture. Taking oversight requires gentle, but distinct and focused leadership. Both church and leaders must understand this necessity and commit themselves to the greater leadership of Scripture in all things that they do and teach.

" ... Not by constraint, but willingly."

The pastor or other leaders of a church must exhibit strong commitment and consistency to their Biblical model of teaching and leadership. Their attitude must be one of willing, even joyful, submission to Scripture alone. Preachers who almost gleefully tell stories of how they fought the call to preach before finally submitting do their churches no favor. They exemplify entrenched rebellion and the antithesis of willing and joyful obedience. They tell people by their experience that obedience should be by " constraint," not willingly.

" ... Not for filthy lucre, but of a ready mind."

How do we balance the Biblical teaching that preachers should devote their full time to ministry and that churches should contribute sacrificially and consistently to accomplish this model against this phrase? {1Co 9:14}[i]   No doubt at times both preachers and churches have neglected this exhortation. Based on the divine calling and the preacher’s Biblical obligation to that calling, a preacher should preach the gospel where and when opportunity appears, even if he doesn’t receive a penny for the effort. Equally a church that receives preaching should respond to the occasion by ensuring that the one who preaches doesn’t do so at his own expense. " A ready mind" defines a leader or pastor who is constantly prepared and eager to preach the gospel, not one who negotiates a fee prior to accepting the opportunity to preach.

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[i] Notice the same word, " ordained," appears in Eph 2:10. For Scripture what God has ordained is not optional, and God has ordained a devoted, full-time ministry for his churches. Failure to commit to this model predicts neglected sheep, not strong exemplary churches.

PBC: 1Pe 5:3

I understand a spirit of lordship to be a spirit of mastery; a spirit to rule, to control, to have things our way, or not at all. The very word minister conveys a meaning that is the opposite of lordship or master. It really means to serve, a servant. Jesus said, "Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your servant; even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many."- Mt 20:25-28.

To exercise lordship is to exercise dominion, to rule and to control, to exercise authority. Jesus says "it shall not be so among you." Hence it is very clear and manifest that such a spirit is not to prevail-and should not be indulged in by the ministry of the church of Christ. This text also shows very clearly that the minister is to be a servant, and not a lord or master; that he is not to exercise authority or dominion. Jesus our Saviour came to minister, to serve. The spirit of service is of the Lord, and the spirit of lordship is from beneath; it is a bad spirit. It brings trouble, sorrow and distress to the hearts of the Lord’s dear children. It divides families, homes, neighborhoods and churches. Elder C. H. Cayce

From this we see that for a minister to take the oversight of the flock, to be an overseer of the flock, is not for him to be a lord or a ruler over them, but to be an ensample to them. It is his work and his business to set right examples before them, so as to show by precept and example how the Lord would have His children live and walk and to conduct themselves here in this world. Elder C. H. Cayce

"Neither as being lords over God’s heritage." The marginal reference says, "overruling." That is, not ruling over. The minister, or the elder, is positively forbidden to rule over God’s heritage, or His people, or His church. He is to serve them and not to rule over them. As he is to serve them, they are to have authority over him[i],  rather than for him to have authority over them.[ii] Eld. C. H. Cayce

" ... Neither as being lords over God’s heritage, but being ensamples to the flock."

In this clause Peter reaches the heart of Biblical leadership and preaching. Biblical leadership does not occur by the leaders following the latest management philosophy. Nor does it occur by leaders presuming authority because of their position alone. Leadership by example is the only Biblical model of acceptable and healthy leadership that Scripture permits. In the history of Christianity numerous errors have appeared, both in terms of theological teaching and in terms of culture and practices. Apparently one of the earliest errors in the church’s culture of leadership was that of a domineering leadership. One of the prime definitions of the word " Nicolaitans," {Re 2:6} is rule over the people. Some linguists attribute the origin of the terms clergy and " laity" to this word. Commentators frequently attribute the origin of the practice to Nicolas, one of the men whom the apostles set aside in Ac 6:1-15, be they deacons or ministers. In twenty first century Western Christianity we see almost the opposite error prevailing, the unquestionable idea that a church may do almost anything it wishes by either majority or unanimous vote of the membership. Popular vote does not obligate God to compromise His lordship, nor His inspired teachings in Scripture. A local church may vote for something unanimously and be wholly in violation of Scripture. Such presumptuous oblivion to the lordship of the Lord Jesus Christ and to His revealed will in Scripture is no less dishonoring to God than the ancient spirit of " Nicolaitanism." Before a church votes for any matter, its members should pray for God to direct their mind and choices.

The spirit that drives decisions often reveals the wisdom-or lack thereof-of a church’s direction. For example, who could object to the goal of the modern " church growth" movement? Doesn’t every church want to see growth in numbers? According to James Dobson’s special ministry to pastors, the answer is no. Interestingly, Dobson’s group asserts that frequently a church’s growth is limited by its leadership. Insecure leaders prefer to keep a church small so that they can maintain control over its members.

Other forces in contemporary Christianity make growth in numbers the primary objective of churches and ministry. According to Scripture, growth in faith will lead to growth in numbers, not the opposite. Growth in numbers without the underlying foundation of faith will result in diluted faith or no faith at all. According to Scripture, a church’s primary objective is to glorify God, not excel in numerical expansion. The church that makes growth in numbers its objective may well succeed, but it will do so at the severe cost of compromised faith. The failure to maintain a Biblical motive for its purpose will destroy its true objective. The Purpose Driven Church by Rick Warren contains many worthy ideas, but the title itself reveals the problem of many modern churches that subscribe to the growth mission. The Biblical church’s mission is to glorify God, regardless of numbers. {Ro 15:7; Eph 1:12; 3:21} If a group’s primary objective is wrong, its activities will inevitably reveal the deeper error of its motives. Can we claim the Biblical high ground, that we do all things to the glory of God? We have space to grow in our own claims to glorify our God by our churches and their conduct. May we rise to the noble occasion. How clear is your example?

[i] Where would we find scripture to support that thought? I think it is not to be found. 508

[ii] Pastoral ministry is the act of shepherding the flock of God. In fact, the masculine noun "pastor" is derived from the Greek word (poimen) (SGreek: 4166. poimen) for "shepherd." The poimen cares for God’s sheep by providing for their spiritual nourishment, protecting them from predators, and overseeing their spiritual welfare. The shepherd’s role is at the same time one of service (i.e. he exists to supply the needs of the flock) and leadership (i.e. he exercises oversight of the flock as one who must answer to the Great Shepherd for their condition). The pastorate is the personal, or the people, side of ministry involving actual day in and day out interaction, at a grass roots level, with real people who live in a real world. 518

PBC: 1Pe 5:4

Human nature vacillates between extremes. Even the human nature of believers suffers this malady. At times in the history of Christianity we see church leadership filling the role of despotic overlords. Whether in civil government or in church government, the cliché holds true to reality; " Absolute power corrupts absolutely."

At other times we see the opposite view of " power to the people," manifested in our time by the fairly popular idea that, if a church votes by majority, it is absolutely correct and cannot be questioned. If it votes unanimously, the case is closed; it was surely right in its decision. The dead churches scattered across the landscape of history prove this idea to be false. Satan could get a unanimous vote in hell, but unanimity is not inherently equivalent to rightness. We can all be agreed in error.

Peter takes us by the hand and leads us to a far different view of church leadership. Any church that is worthy of its name must view its mission, as well as its activities aimed at that mission, from an " other worldly" perspective. Either of the extreme views of church leadership operates as if the leadership, be it one man or the popular vote of all, has divine right and endorsement of its decisions, whatever they be, a " this worldly" mindset.

" The chief Shepherd"

clearly reminds us that the Lord Jesus Christ stands at the head of each local church. As indicated by John in the first three chapters of Revelation, He planted it, the symbol of the " candlestick," and He will remove it if the church fails to live up to its mission of enlightening the community and its members with heavenly truth. Paul affirms this truth by noting that the Father has given the Lord Jesus Christ to be " head over all things to the church."  {Eph 1:22} Even Ephesus, the crown jewel of first century churches, lapsed into danger of losing its " candlestick" through forsaking its " first love."  {Re 2:4} In this verse " first" refers to the most important love, not the first in chronological terms. The Ephesian church was sound and solid in its theology, its doctrine, but it was pathetic in its failure to live by heavenly priorities.

The idea that the Lord Jesus Christ holds lordship over every local church must be viewed as the dominant point of this term " chief Shepherd." We can get people to do whatever we want or think they should do. We can work to gain leadership for ourselves or for our favorite person. We can campaign for a particular idea and get the church to vote for it. However, unless we submit every thought and action to the lordship of Christ, we deceive ourselves and fail the first test of a Biblical church’s identity. Regardless of numbers or of unanimity, any church that does not submit the whole of its course and conduct to the Lord Jesus Christ has failed in its most fundamental assignment. He cannot be our " chief Shepherd" unless He governs our whole course of activity and thought.

First century Judaism holds a frightening lesson for us. This culture had survived centuries of internal idolatry. It had endured incredible persecution. Surely God had a purpose for them that could not be denied. When the time came for their finest hour, they were wholly unprepared for it. They rejected the very Christ Whose coming had prompted their divine preservation. In the parables Jesus frequently taught the truth of unfaithful stewardship. The steward must remain as diligent in his duties during the master’s absence as when the lord of the manor is present. " My lord delayeth his coming" justified the steward’s abusive harshness of his fellow servants. Can we miss the point? At the very moment when the unfaithful servant decided to ignore the master’s promised return, the master returned and called him to account for his failure. Inherent in stewardship is the idea that what you have belongs to another, not to you. How you use his property becomes the measure of your faithfulness, and will be the measure of his approval or disapproval when he returns. Regardless of the ways that you rationalize your conduct, faithfulness to his assignment-nothing else-will become the measure of his approval or rejection of your stewardship.

Perhaps the point is subtle, but it seems that Peter confronts the all too human inclination to seek peer approval in this verse. No less than anyone else, leaders seek the approval of those whom they lead. Popularity drives much of human activity. Failure to consider God’s will and the courting of the will of the people appears repeatedly in the prophetic books of the Old Testament as a primary cause for failure and the corruption of God’s direction to His Old Testament people. Peter takes us by the hand and clarifies the priorities of true leadership. Will we honor the chief Shepherd? Or will we court the favors of the sheep whom that chief Shepherd has assigned to our care? In the end, when the chief Shepherd appears, what a few sheep thought will matter little against the will of the chief Shepherd.

Balance highlights truth. We have occasionally seen Christian leaders who appealed to Scripture with roughshod, almost cruel, abuse as they ruled the people in their church with an iron rod. God assigned His " under-shepherds" to feed His sheep, not abuse them. Leaders who fail to lead with a kind and gentle hand, even when confronting error and correcting failure, forsake their divine assignment. {2Ti 2:24-26} Leadership by example requires the leader to live with constant awareness of God’s superintending governance over every aspect of the church’s conduct. The best way to instill this " other worldly" consciousness into a church is for the pastor to exhibit it in his leadership.

" When the chief Shepherd shall appear..."

may refer to the Second Coming, but we should not restrict His appearance to that event. To hold that all personal divine intervention is suspended till the Second Coming cultivates the abuse that Jesus confronted in the parable by the comment, " My lord delayeth his coming."  {Mt 24:48} To haggle excessively over when He appears is to miss the greater truth. He shall appear, and we should live in perpetual consciousness of His certain coming. Further, we should live so as to demonstrate our belief in His perpetual involvement in our conduct. To deny all divine intervention or involvement till the Second Coming courts the error of Deism; God is too busy being God to get involved in human affairs. A wise and godly church leader will conduct his leadership with a perpetual sense of God’s present involvement and superintendence.

" ... Ye shall receive a crown of glory..."

stands in contrast to the metaphor of " under shepherd." In first century Judaism shepherds were considered near the bottom rung on the social ladder. They were nomads who lived with sheep. Jesus chose this metaphor to magnify His personal relationship with His people. He assumed the lowest position in order to gain the highest glory for His chosen people. Linger with the tenth chapter of John’s gospel {Joh 10:1-42} long enough to get the clear image; this lesson focuses on the Shepherd, not the sheep. Leadership by example subjects a man to countless frustrations. As he lives with sheep and tries to influence them by his conduct and teaching, he must avoid the manipulative strategies of secular management techniques, pop psychology, or political tactics. How simple his assignment would seem if these tools were available to him. Simple, yes; Biblical and God-centric, no; our methods exhibit more clearly than we realize that we either honor the chief Shepherd or a lesser power.

Regardless of when the chief Shepherd appears, Peter will not allow us to ignore His certain appearance and obvious personal involvement in every aspect of a church’s activities. The crown most sought by pastors and church leaders must be the Shepherd’s crown, not the garland of human popularity. " Well done, good and faithful servant..." should drive all activities, both in the pulpit and in the pew. Otherwise our claim to being one of the Lord’s churches rings hollow. " I know the Bible teaches, but because of (Fill in the blank; we’ve all offered our empty rationalizations.)...we simply can’t do what the Bible teaches at this time." I grew up in an area where the churches commonly met for worship only once or twice a month. When asked why they didn’t meet every Sunday, or even more frequently, people would say that there simply weren’t enough preachers to fill every pulpit. Some would protest that they couldn’t visit other churches regularly if their own church met more frequently. There was little sensitivity to the Biblical practice {Ac 20:7} of weekly worship, or of the fact that God supplies preachers (Did they believe that God couldn’t supply enough preachers to practice what God directed His church to do?).

We shall account to the chief Shepherd. Why not live in constant sensitivity to His perpetual lordship over our lives?

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PBC: 1Pe 5:5

Humility is one of those evasive qualities that we recognize when we see, but struggle to define in precise terms. Like all the supreme graces of true Christian ethics, humility often is counterfeited. I recall a conversation many years ago with a man who had something of a reputation for pushing to always get his way in the church. When confronted with the implications of his conduct, he feigned tears and stated proudly, " I’m the most humble man I know." Humility doesn’t start with words but with a state well settled in one’s heart. We exhibit authentic humility in conduct only after it has become well established in our minds.

"God’s sweet dews and showers of grace slide off the mountains of pride, fall on the low valleys of humble hearts, and make them pleasant and fertile. The blown-up heart, puffed up with a fancy of fullness, has no room for grace. It is lifted up and is not fit to receive the graces that descend from above." [i]

How would you define humility? Often we form the image of milk toast as the equivalent of humility. I suggest that this concept has nothing to do with Biblical humility. We may safely conclude that Peter sets humility and pride in antithetical positions. One is the opposite of the other. Thus we cannot take pride in our humility, as in the example of the man who boasted that he was most humble. Perhaps we will learn more about Biblical humility by following Peter’s description of her actions.

" Likewise, ye younger, submit yourselves unto the elder."

Submission stands at the head of the line of traits that characterize humility. A young believer who has learned the discipline of humility will willingly and gladly submit to the older believers in his life. Simultaneously, the older believer will assert his seniority with cautious grace and humility, not with roughshod or over-bearing force. Without using the word, Paul allows us to take a close look at humility in Ga 6:1, " ... considering thyself, lest thou also be tempted." Did you ever notice that some folks make it easier for you to follow them than others? Humility invites submission by its own example. Prideful leadership fosters rebellion.

We tend to ignore the grammatical connective words in Scripture. In this lesson " likewise" holds a key position in the dynamics of the truth that Peter wants us to learn. In all things the elders in the church must live under the superintendence of the " chief Shepherd." By example, they set the tone of the whole church culture. Like it or not, a pastor or other respected leader in a local church will impact the whole church’s personality. A domineering, strong-willed leader will foster a mirror image in the members. We may safely conclude from Peter’s instructions that submission forms the foundation of Biblical humility.

Having established the acceptable rule that younger believers should respect and submit to older, more experienced believers, Peter covers the whole culture of believers with the same exhortation. Regardless of age or position, all believers should live in submission to each other. How many church schisms would have never seen the light of day, had this simple rule of faith governed all the people involved? In His priestly prayer {Joh 17:1-26} Jesus prayed that His followers might be one, live in oneness with each other, that others would be impacted by their faith. No single behavior has tarnished the sweet reasonableness of Biblical Christianity across the centuries more than frivolous schisms among professing believers. Rather than looking for reasons to foster division and separation, New Testament teachings demand that we live in peaceful harmony. How can you bicker and call another person demeaning names while submitting to that person in the faith?

" Be clothed with humility..."

Even in this simple metaphor, Peter instructs us in this elusive trait of humility. Yes, we are to wear humility as consistently as we wear clothes. However, we observe that some folks wear clothes to be seen, and others wear them for function. Does the man make his clothes, or do the clothes make the man? Wearing clothes that call attention to the clothes or to the person is not Peter’s point. Quite the opposite, wearing humility should be so unassuming that we expect it and practice it as routinely as putting on our clothes in the morning. We dress suitably for the occasion. If we plan to spend the day working in our yard, we dress for yard work. If we plan to spend the day at church, we dress suitably for church. Contemporary fashion terminology refers to " accessorizing" one’s clothes. You select a basic outfit. Then you add accessories to enhance the primary garments. How sadly we Christians frequently accessorize our humility rather than treating it as our primary garment.

How can we gain the upper hand on this intrusive and carnal inclination toward pride? How can we empower humility in our conduct and outlook? Peter goes to the heart of the matter. " God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time." We will conquer pride and exhibit genuine humility only to the extent that we submit our whole lives to God and trust Him to steer the course of our life according to His will. As long as we think we must control our own destiny, not to mention the destiny of those around us, we will work to manipulate and control everyone and everything around us. We will learn only reluctantly, and possibly through deep pain and disappointment, that we failed. As we curb our sinful pride and, above all else, submit ourselves to God in all areas of our life, we will increasingly live with the knowledge that He truly does rule. We may safely live in humility because we live under His protective and benevolent lordship. We may take the seat of obscurity with contentment, not concerning ourselves with being in the limelight. If He wishes to move us to another position, we trust Him to do so rather than forcing our way. So what if someone doesn’t appreciate our contribution and sacrifice? Does it really matter? God knows everything about us and about what we do. If He wants us to receive praise from others for our actions, He will direct them. If He knows that we are working only for their praise, He may well intervene so as to prevent their words of praise to teach us true humility.

Pride clothes itself in many robes. It does not always appear in a haughty condescending attitude. Sometimes it convinces us that we can do things beyond our ability in kingdom work, so we launch our effort with confident pride rather than pursuing the tedious and timely processes of Biblical preparation. Sometimes it convinces us that we are working for God’s kingdom when, in fact, we may be working for ourselves. Perhaps it cultivates our ego and fosters resentment toward our best friends in the faith on the pretentious grounds that we have been wronged. The more distinctly self appears in the center of any activity the more likely pride has become our companion.

The constant awareness that God, not my pride and pretense, should control the flow of events in my life is the only effective force against pride and for true humility. The Greek word translated " clothed" refers to a knot. It was commonly used in first century Roman culture to refer to the knot that tied the white apron or scarf onto slaves to identify them as slaves, not as free citizens. Can we neglect that incredible moment during Jesus’ last evening with the disciples before His crucifixion when He tied a towel around his waist and washed the disciples’ feet? The amazing spirit of humility thus exhibited by God Incarnate in this act teaches humility so directly and powerfully that we cannot miss its importance to our credible faith. Jesus didn’t shed phony tears and tell the disciples how humble he was. He quietly wrapped himself with a towel and practiced the work normally assigned to slaves. Then He sat down and taught the disciples to follow his practice.

When I was a very young man in my faith, I heard an older and wiser preacher make a powerful assertion from the pulpit. Elder H. P. Copeland boldly stated that there was not a single schism among God’s people that could not be solved in a single day if all of the folks involved would adopt the spirit of feet washing toward each other. As a youthful zealot, I questioned his comment and rehearsed to myself all the things that simply could not be " fixed" by this simple action. Over almost fifty years of active ministry I’ve had occasion to reflect often on this profound statement. Today I join this honorable voice from the past. Not only could God’s people heal the prideful schisms that tarnish their Christian testimony, we could set the tone of future generations to avoid damaging schisms yet to come. We could actually fulfill our Lord’s prayer and make our faith more credible than we ever imagined. Are we ready to practice His kind of humility? " That they all may be one’ as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me." {Joh 17:21}

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[i] Leighton, Robert, and Griffin, Thomas, 1, 2 Peter: The Crossway Classic Commentaries (Wheaton, Illinois: Crossway Books, 1999), 231.

PBC: 1Pe 5:8

Reflect on some of your most difficult temptations. Satan is not omniscient, but he has a long history of studying and knowing human nature. He knows our fallen inclinations quite well. He knows our individual history; he learns well from observation. Thus, he knows our personal weaknesses, and he frames temptations to take advantage of our strongest inclinations. He is unscrupulous. He will stop at no tactic to break down our spiritual and moral defenses. The believer who dismisses satanic abilities as trivial is set to fall prey to a formidable enemy.

Simply and astutely, Peter lays out an effective battle strategy for our spiritual victory. He writes both from experience and from inspiration. He won some major battles against this adversary; he also lost a few. We have the advantage of learning from a seasoned soldier who recovered from staggering defeats to gain an impressive victory over our enemy. He responded so carnally to the Captain of his salvation that Jesus rebuked him as being under the influence of the enemy, " Get thee behind me Satan."  {Mt 16:23} If we observe Peter on the very eve of the Captain’s greatest engagement with the enemy, he cowers in fear, even denies his allegiance to the Captain, not once, but three times. Later, after he recovered from these setbacks, encouraged by a patient and instructive Lord’s special emissary, {Mr 16:7} " ... and Peter," he fell prey to the fear of the enemy’s ploys and briefly encouraged racial schism within the ranks of his own army. {Ga 2:11-21} Rebuked by a respected and brave fellow-soldier, once again Peter recovered. Peter’s most instructive example to us may well appear in our Lord’s consistent and repeated interventions to recover a profitable servant, despite occasional lapses. The Captain of our salvation is brave; he demands our best and will readily confront our failures, but his objective is to grow stronger soldiers, not throw them out of the army at the least infraction. Abraham, Moses, and David bear ancient witness to the Lord’s patient training, even when His soldiers occasionally fail the test under the heat of the battle. Peter, along with John Mark, joins New Testament witnesses to the incredible goodness of our Captain. So long as we learn from our failures and grow out of them, He exhibits surprising benevolence. However, when we refuse to learn from our faults and stubbornly persist in disloyalty, He can also demonstrate frightening severity. Regardless of the occasion or of His reaction, His soldiers learn that His conduct faithfully honors His name and is mercifully kind, even when He must respond to their sins in severity.

Let’s examine Peter’s strategy for effective loyalty and faithful service to our Captain in the heat of battle.

" Be sober."

The Greek word translated sober is defined as, " 1 to be sober, to be calm and collected in spirit; 2 to be temperate, dispassionate, circumspect.[i]  Although the word distinctly warns soldiers against " drinking on the job," it appears that Peter’s intent deals more directly with a sober state of mind than with a physical state of inebriation. Historically, soldiers are stereotyped for their readiness to drink, but they must never entertain the idea that they can indulge their appetites while on duty. Christians can become drunk with thirst for popularity, with the desire for money or other personal pleasure indulgences, with the thirst for power, or any number of appealing distractions to their primary assignment as soldiers of Captain Jesus. Peter’s instruction covers all such interferences to effective service in the spiritual army of the Lord Jesus Christ. What is your most enticing distraction? Do you chase it as a secular soldier chases alcohol while on leave from duty? Regardless of how well you justify or rationalize it, this alluring entertainment may be as detrimental to your spiritual service as addiction to alcohol could be to a soldier.

" ... Be vigilant."

This word is defined as " 1 to watch; 2 metaph. give strict attention to, be cautious, active; 2a to take heed lest through remission and indolence some destructive calamity suddenly overtake one.[ii]   If the instruction to spiritual sobriety refers to leisure time, this directive addresses our attitude while on active duty. A sleepy, unobservant soldier is easy prey to an aggressive adversary. There is a fine line between admirable watchfulness and paranoia. A good soldier knows the difference and avoids excessive paranoia, a trait that will eventually make him suspicious and distrusting, even of his fellow-soldiers.

" ... Because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour."

When our adversary approaches us with enticing temptations, he tries to depict himself in any form except his true character. He will pretend to be concerned for our true personal needs. He will appeal to our battle fatigue and the need for rest, even though he is the cause of the fatigue. Peter strips off the disguise and reveals his true character. A lion’s roar has been heard as much as five miles away. It has been observed at times to frighten his prey so as to paralyze them; he may simply move in and devour them while they stand frozen in fear from the noise of his roar. Never allow yourself to be deceived; this lion is not toothless. He is quite adept at devouring the weak and the gullible. Peter warns us that he is altogether capable of devouring any who stand in his way. Our only defense is our faithful stand with the ranks of our Captain, holding consistently to the battle strategy that the Captain has handed down to us through such lieutenants as Peter, Paul, John, and others in the official manual of war.

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[i] Strong, James. Enhanced Strong’s Lexicon. Ontario: Woodside Bible Fellowship, 1996.

[ii] Strong, James. Enhanced Strong’s Lexicon. Ontario: Woodside Bible Fellowship, 1996.

PBC: 1Pe 5:9

" Whom resist stedfast in the faith..."

How do you resist this formidable adversary? To resist in battle requires that we set ourselves firmly in place with our fellow-soldiers. A faithful soldier does not patronize the enemy. He doesn’t move from one side of the battle lines to the other every few hours. He has identified his enemy, as well as his fellow-soldiers. He stands firmly committed to battle beside his Captain.

Steadfastness in the faith defines our mindset as we prepare for battle and as we engage the enemy. Many believers, soldiers of the Lord Jesus Christ, seem confused at this point. They can’t distinguish between steadfastness in the faith and stubborn self-determination. One is actually a deceptive ploy of the enemy; the other is required battle strategy from the Captain. Thank about the irony of a soldier engaging a fierce enemy with the deceptive tools the enemy himself placed before us. We have superior weapons, all prepared and given to us by our Captain. He has proved them to be effective by personal test. Are we so blind that we can’t distinguish between the Captains armor and the enemy’s traps? No believer is so strong as to win the battle through personal determination. Even if he wins a skirmish, pride, the enemy’s favorite strategy, will set him up for a wilting defeat in the next engagement.

Steadfastness in the faith directs us to the Lord Jesus Christ and to Scripture alone. There is no doubt a role for personal faith as we engage in spiritual warfare, but in this passage Peter appeals to the " rule of faith." It appears that Scripture distinguishes between personal faith, that gift bestowed by the Holy Spirit, {Ga 5:22-24} and the body of truth commonly and consistently held by the apostles and the early believers. Typically in Scripture " faith" refers to our personal faith; " the faith" refers to the body of truth contained in Scripture. When we engage the adversary, we must do so according to the battle strategy that our Captain has given to us in the soldier’s Handbook, the Bible. A soldier who never opens his soldier’s manual will disappoint his captain in the heat of battle, either by error or by simple ignorance. A believer who does not spend regular and reflective time in Scripture is no better prepared to honor Christ in the heat of life’s battles.

" ... Knowing that the same afflictions are accomplished in your brethren that are in the world."

The enemy loves to whisper in our ears that our Captain’s expectations of us are unreasonable, that we have misunderstood the Handbook, or that it really doesn’t mean what we’ve been told that it means. Peter unravels this favorite tactic of the enemy for us. Regardless the setting, our brothers and sisters, our fellow-soldiers on other battle fronts, are facing the same problems that we face, the same hardships. They also gain the victory in the same way that Peter instructs us, by loyal and informed submission to the Captain as set forth in Scripture, the Christian’s battle manual.

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PBC: 1Pe 5:10

See Philpot: SUFFERING AND ITS BENEFITS

See Philpot: THE SAINT’S PATH TO ETERNAL GLORY

Peter coined the term " manifold grace of God."  {1Pe 4:10} God’s grace extends to every aspect of our life, our discipleship, and of our eventual salvation. In grace our God called us to His eternal glory by our Lord Jesus Christ. It is God’s grace that sustains us through the trials of life. It is God’s grace that empowers our love, faith, and obedience to God. God’s grace teaches us how to live.  {Tit 2:11-12} However, according to Peter in this lesson, there is one thing that God’s grace does not do. It does not shield us altogether from suffering. At times God’s grace may actually lead us through the path of suffering.  {2Co 12:9} The " health and wealth" gospel of our age is not the gospel of New Testament apostles and believers. Those giants in the faith would blush with shame at the prosperity teaching of modern-day teachers of this idea. The Holy Spirit informed Paul that " bonds and afflictions" waited for him in every city. {Ac 20:23} Rather than expecting God to make him a tent-making millionaire, Paul learned from the Holy Spirit that he faced intense persecution and pain because of his faith.

At the time of suffering, the clock moves incredibly slowly. Time drags. The agony lingers and lingers. However, when Peter sets our suffering in the faith, and for it, against the backdrop of eternity to which God has called us, it is only a brief time, a " while." Interestingly the word translated " while" can refer either to duration or to intensity. Suffering that an ordinary person would consider intolerable becomes small to a believer who stands strong in faith. The prolonged agony of persecution or illness seems like eternity itself to a person who tries to face it alone. To the reinforced believer in Christ, it lasts but a small time.

Peter outlines four steps on the continuum of grace and her work in and for us. These steps interconnect and build on each other.

"make you perfect"

1. He will " make you perfect." Strong defines the word translated " perfect" as " 1 to render, i.e. to fit, sound, complete. 1a to mend (what has been broken or rent), to repair. 1a1 to complete. 1b to fit out, equip, put in order, arrange, adjust. 1b1 to fit or frame for one’s self, prepare. 1c ethically: to strengthen, perfect, complete, make one what he ought to be." [i]   In this life we are constantly striving for this full restoration to everything that we ought to be, but we never arrive. The story is told that once a young man approached Charles Spurgeon with a claim that he hadn’t sinned for three weeks. Without a word Spurgeon got up from his chair, walked around his desk, and slammed his large heavy foot down on the young man’s toes. The young man reacted with anger and harsh words. Spurgeon quietly responded, " Now we’ve taken care of that." God is transforming us to everything that we ought to be, but the transformation will not be completed in this life. It will only reach its objective in eternity after the resurrection.

"stablish"

2. God will " stablish" you, make you stable, firm, and constant. Once again, God’s grace is molding us into this form, but its fullness will never be realized in this life.

"strengthen"

3. He will " strengthen" you. The word typically referred to bodily vigor, but New Testament writers use it to refer to vigor of the soul.

"settle you"

4. Finally, He will "settle" you. He will build you on a solid, firm foundation.

I believe in each of these words we see an ongoing process that God is directing to grow us in His grace, a process that will only see its full reality in eternity. In Mt 8:1-34} Faith healers frequently refer to this passage as Biblical proof that Jesus died, not only to save us from sin, but also to heal all our diseases. They struggle with the fact that every single one of their leading teachers has eventually become ill and died. Surely if their interpretation of the passage were correct, someone in their numbers would get it right and never become sick or die. Fact, in addition to Scripture, refutes their error. They have the kernel of a truth, but they make a bad application of it. In eternity after the resurrection all the elect, resurrected and glorified in the image of our Lord Jesus Christ, shall be wholly immune from disease and mortal illness. Jesus indeed died to procure that eternal good health for His beloved people. We shall not enjoy it all in time, but we shall surely realize it in eternity. That is a small part of what heaven will be. This ongoing process by which God grows us in time and completes the process in eternity when He raises us, conformed to the " image of his Son"{Ro 8:29} is altogether seamless. God’s grace that saved us in time also begins to reshape us in time, increasingly to the moral and spiritual likeness of our Lord Jesus Christ. God Who begins the process in time shall complete it perfectly in the resurrection at the end.

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[i] Strong, J. (1996). The exhaustive concordance of the Bible: Showing every word of the test of the common English version of the canonical books, and every occurence of each word in regular order. (electronic ed.) (2675)(SGreek: 2675. katartizo). Ontario: Woodside Bible Fellowship.

PBC: 1Pe 5:11

Perhaps in this simple sentence Peter punctuates his letter with the most significant theme of the whole gospel. The ultimate objective of God in creation and in our salvation is to receive deserved glory for His saving grace. Folks who live in confusion regarding their salvation (Is it by grace or is it by works? Paul indicates that it cannot be by a synergistic mix of both in Ro 11:6) often sing such self-centered songs as " Will there be any stars in my crown?" Is our personal status the Biblical centerpiece of heaven? Of course, the answer is a resounding no. God will have all the glory in heaven, justly so. Then we must conclude with Peter that the ultimate glory for our salvation, as well as for every aspect of good in our whole lives, comes from God and is to glorify Him now and forever. Someone once protested to Martin Luther that man surely must have some part to play in his salvation, to which Luther immediately responded, " Indeed, man does the sinning, and God does the saving."

Eventually any theological system that emphasizes man’s role in salvation instead of God’s will foster arrogance and pride in man, not glory to God. Paul correctly noted that grace and works do not belong together as partners. One will eliminate the other.

Invariably someone who does not understand the Biblical concept of God’s saving grace will protest that teaching salvation all of God-and none of man-will lead to sloth and sin. Some who have misunderstood this doctrine have indeed given reason for the critics to voice concern. However, any who truly understand the profound reality of what God did in grace to save us will neither relax in sloth or become careless in sin. We cannot forget that Paul affirms that God’s saving grace also teaches us to deny "ungodliness and worldly lusts" (not rationalize and justify them). {Tit 2:11-12} Gods super abounding and victorious grace gives us courage in the face of formidable foes. It gives us strength that shines in our moments of weakness. It empowers our faith in times of distress. It convicts and refines us in our moments of fierce temptation. Rather than excusing sin, God’s grace, all of His grace, takes us by the hand and leads us through the four steps that Peter outlined in our passage. It will not let us go or permit us to relax in sin for even a brief moment. For a child of God, any time spent in sin is punctuated by anxious conviction and self-condemnation. Inherently we know that God is not pleased with such conduct. Because of God’s abounding grace we have no excuse by which to plead ignorance when we fall into sin. We know by the working of grace within that we are sinning and displeasing God. The same grace that teaches us to live "soberly, righteously, and godly" teaches us to deny "ungodliness and worldly lusts." Where are you on the continuum today? Where are you moving? Never rest content with your spiritual "status quo." Glorify God and discover the joy of this passage.

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PBC: 1Pe 5:12

"true grace"

Why insert the adjective " true" in this sentence? What was Peter’s intent? We live in an era of near schizophrenic dichotomy within the Christian community. On one hand, we encounter people who would separate essential fellowship over the most trivial of doctrinal or interpretational issues. On the other hand, we also encounter people who say, " Love unites, doctrine divides. Let’s just forget doctrine and love Jesus." Little do the advocates of this rather naïve comment realize that their statement itself is actually a doctrinal thesis. It gives shape to their own doctrine. However open these folks may appear, try discussing a particular issue with them in which you voice a belief that is contrary to theirs. You may quickly learn that they are not nearly as open and loving as they would like to communicate in their thesis.

A study of the New Testament epistles (Romans-Revelation) will readily disclose that major doctrinal errors entered the church quite early. Many Bible scholars believe that Paul wrote Galatians to the churches that he established in his first missionary journey. Within the time covered by Luke in Acts, we see the center of evangelism shift from Jerusalem to Antioch. As the gospel spreads to the Gentiles, the church in Antioch seems better equipped to deal with the challenges than the Jerusalem church. We are not dealing with a ruling church, or a " mother" church, but with a visionary church that lives with the passion to spread the gospel beyond its four walls and beyond its immediate culture. Oh, for such churches today.

Given the consistency with which New Testament writers attribute salvation to God’s grace, you will seldom find anyone who openly states that he does not believe in salvation by God’s grace. However, you will quickly encounter a vast diversity in the way people define God’s saving grace. One person believes that God provides 99% of the work that saves us, but we must do certain things at a minimum if we hope to realize actual salvation. From their perspective, God’s grace covers 99% of our salvation; our works cover the other 1%. Despite God’s 99% contribution, they believe that no one will ever realize salvation apart from their personal 1%. Thus God’s grace actually doesn’t save anyone at all. Despite a 99% contribution, according to this idea, no one is saved. Only the folks who make their 1% contribution will actually be saved. From an analytical perspective, is their view truly one of salvation by grace or salvation by works? Ask them what man’s 1% involves. They will mention a wide variety of activities; personal faith, repentance, baptism, faithfulness to the end of life, etc. Factually, their view restricts God’s grace and embellishes man’s role in salvation.

Of course others within the broad landscape of various Christian fellowships or denominations will impose fewer duties upon man and attribute more of the salvation process to God, though still requiring some minimal act from man before acknowledging that a person might be saved. The distinction between their view and the first one mentioned is simply a matter of degree, not of substance. Man must still take the decisive step or no salvation will occur.

In the whole philosophical dialogue of salvation we discover significant variety in the way folks define God’s grace and the salvific process.

Within Peter’s first letter we find a wide array of themes integrated into profound instruction to the reader. Peter covers our position in the Lord Jesus Christ because of His substitutionary and atoning death. We also confront the formidable difficulties of suffering in faith. Faithfulness in the faith, even if it requires suffering, forms a significant part of Peter’s first letter.

In our view of the salvation process we should exercise caution to avoid dangerous pitfalls on both sides of the question. On one hand we could become quasi-universalists, almost making every person who ever lived a saved person who lives in disobedience. This error ignores the Biblical truth that salvation creates a paradigm shift in one’s moral outlook. God’s law written in the heart will change a person’s moral compass. To claim that a person who shows no moral change in his worldview is a child of God in ignorance and disobedience exceeds the Biblical model. In fact it contradicts the Biblical concept of the divine law written in the heart and its profound impact on the individual. On the other hand for humans to assume the role of ultimate judge of men’s souls and eternal destinies on the basis of apparent fruit equally violates the Biblical model. The final Judge of men’s eternal destiny is not man, but God alone. Chuck Swindoll makes a notable point by observing that we will all be surprised when we get to heaven. Some of us will be surprised to see people present whom we judged as not saved. Others will be surprised to see that some folks whom we thought to be quite religious are not there. We would serve our faith better by allowing God the prerogative that Scripture attributes to Him alone. He alone is the source of divine election, the salvation that election brings, and of eternal judgment. Scripture allows us to take note of a person’s fruit, or lack thereof, but never to pass judgment on a person’s eternal destiny. That abominable sinner whom we despise may someday later in life experience the new birth and become a living vessel of divine mercy. I wonder; how many of the slaves whom John Newton abused during his slave-trader days would have ever believed that he would later become one of England’s greatest preachers?

Perhaps we all confuse the tree and the fruit in this pursuit of knowing the " true grace of God." The person who expands the 99% human contribution to include essentially every Christian duty as the basis of salvation clearly confuses cause and effect. He attributes the cause of salvation to its effect. Other views may not be so clear in their confusion of cause and effect. When the controversy between Jerusalem Church and Antioch Church was discussed, {Ac 15:1-41} Peter relieved the tension and solved the problem with a simple comment, " But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they."  {Ac 15:11} Jews and Gentiles saved exactly alike; this was a revolutionary idea to devout Jews of that era. However, Jesus taught the same truth to Nicodemus. {Joh 3:1-8} Notice Jesus’ punctuating close to this dialogue. After referring to the sovereignty of the wind (a clear metaphor of the Holy Spirit) blowing where it pleases, Jesus made a definitive statement, " So is every one that is born of the Spirit."  {Joh 3:8} Jesus did not embrace multiple ways for salvation to occur. Every person who realizes salvation received it in the same exact way as every other saved person. God does not have one way to save infants and another way to save adults. He does not save Old Testament people in one way and New Testament people in another way. He does not have one way of saving people who do not hear the gospel and another way for saving those who do hear it. Heaven will be populated by people who all received their salvation through the substitutionary sacrifice of the Lord Jesus Christ; grace from beginning to end.

The Biblical concept of salvation by God’s grace is a broad term that encompasses the whole process of salvation from beginning to end. It refers to God’s graciousness in every saving act. Heaven will echo with the united praises of all the saved. They will all praise God for saving them by divine grace, not by human merit.

Peter stretches our minds by including the whole letter in his summary statement of " true grace." We can all agree that salvation occurs as a result of God’s grace. We should all agree that all of our salvation is attributable to God’s " true grace." However, we have only covered one aspect of God’s " true grace" at this point. Peter includes the profound ability to endure suffering gracefully in this letter. A person’s ability to suffer gracefully is no less a matter of divine grace than our salvation. Our humanity certainly wouldn’t endure suffering gracefully. If we allowed our fallen humanity to respond to suffering, we’d protest the unfairness of it. We’d announce a first class pity party with ourselves as the guest of honor. We’d react in open hostility against the cause of our suffering. Or we’d simply give up and abandon our faith in discouragement. How is it that a mere mortal can endure suffering with grace? It can only occur through the transforming empowerment of God’s true grace. Grace in salvation, grace in suffering, grace in Christian faith and service; all these events reveal God’s " true grace."

41

PBC: 1Pe 5:13

We often hear people refer to the original Jerusalem church as the " mother church." Sometimes you will also hear similar terms referring to Antioch church. In church history the term is applied to the church at Rome. The term implies a form of governmental hierarchy. Supposedly the " mother church" originated the other churches and, parent-like, has an inherent superiority and authority over the offspring churches. The Biblical model of a church calls for a conscious evangelical effort as part of any healthy church’s activities. A natural result of godly evangelism is that interest will develop in other communities and will grow into the beginning of a new church. A church that fails to incorporate evangelism is a dying church. It will not contribute to the beginning of new churches, and it will not reach outside its present membership to maintain its existence into future generations. Occasionally people discuss whether the Great Commission applies to churches and ministers today or only to the first generation of apostles, preachers, and churches. The discussion is senseless. Any church or minister that does not practice evangelism will not long survive to make any relevant contribution to the faith at all. It will die of its own deficiency, even while engaged in a foolish debate over the point. Thus the argument is practically self-refuting.

Our study verse includes several facets of interchurch relationship; saluting and greeting, expressed in gestures of love and peace. Strong defines the Greek word translated "saluteth" as follows:

1 to draw to one’s self. 1a to salute one, greet, bid welcome, wish well to. 1b to receive joyfully, welcome. Additional Information: Used of those accosting anyone; of those who visit one to see him a little while, departing almost immediately afterwards; to pay respects to a distinguished person by visiting him; of those who greet one whom they meet in the way (even not in the East, Christians and Mohammedans do not greet one another); a salutation was made not merely by a slight gesture and a few words, but generally by embracing and kissing, a journey was retarded frequently by saluting.  [i]

Thus the word conveys an attitude of gracious respect and kindness. Such greetings in first century culture formed part of an expected demeanor of civility toward one’s fellows. In the passage it implies equality, not superiority.

The excesses of churches presuming authority, if not at times superiority, over other churches has led to intense denominationalism and schism within the Christian community. According to John (first three chapters of Revelation), God alone plants and removes candlesticks, generally believed by most Biblical scholars as the equivalent to the divine approval or disapproval of any group of people. The divine stamp, or lack thereof, makes the difference between a true Biblical church and a sincere group of religious people meeting together for common interests and goals. The name over the church building does not impose divine approval or disapproval. Endorsement or censure by one church or group of churches does not constitute a group as a church or not. Only the divine stamp of approval makes any group of people a church of the Lord Jesus Christ, a true Bible church.

Individual churches may practice a certain degree of variation within their teaching and activities while maintaining friendship and Biblical fellowship with other churches. Their Biblical interchurch relationship seems limited by this passage to encouragement and support, civility in all things, but it does not include the presumption of a pseudo-candlestick governor. Only God controls the divine approval or disapproval of individual churches.

What does a church do when it realizes a growing difference between its doctrinal and practical perspective and the ideas or practices of other churches? Either this church has changed, or the others have. It should quietly test its conduct and faith against Scripture-Scripture alone-not against the prevailing opinions of other churches, church leaders, or regional church governmental agencies. Differences in viewpoint never justify any degree of compromise in civility among individual Christians or churches.

Lines drawn in the sand over philosophical or doctrinal differences are often used to force people into isolated camps whose main objective is not to worship and glorify God, but to prove themselves right and any who disagree with them wrong. According to Scripture, the primary objective of the gospel is to draw God’s children together in doctrinal and practical unity. {Eph 4:1-16} Unity does not require, much less fiercely demand, absolute uniformity. The demand from one group of Christians upon another grows out of a fiercely denominational spirit, not out of Scripture. A group of people may very well claim that they are not a denomination, but their conduct may prove their claim wrong if they act divisively denominational.

The same Holy Spirit Who directed us to " contend (support, teach, and foster) for the faith" once for all time delivered to the saints, {Jude 1:3} also directed us that " ... the servant of the Lord must not strive; but be gentle unto all men..." {2Ti 2:23-26} even those with whom you disagree, especially those with whom you disagree if you read the full context of this passage. Thus, even in contending for the faith, Scripture forbids any attitude that appears contentious.

Significant or irreconcilable differences will follow a natural course of distancing people from intimate interaction. It seems that this passage requires civility, even when such differences impose philosophical and functional distance. So, we disagree; God bless you, and God bless me. When we get to heaven, we’ll both have better understanding than we have now, and we’ll not find it necessary in heaven to impose hostile divisiveness into our relationship. Then we’ll both undergo significant conversion from our private interpretations and philosophies to the single glorious truth that will empower us to glorify God for all eternity.

In human interactions " under the sun" people of differing viewpoints typically work at polarizing their followers from folks of a different view. Take a look at the rhetoric that you hear from the two dominant political parties as they polarize and heat up the media for the upcoming election. The " left coast" and the " right coast" stand back and point accusing fingers at each other. " Liberals" and " conservatives" try to outdo each other in their excesses of governmental philosophies and endorsed programs. When one party falls upon its own failures, it may accuse its opposition of instigating a " vast, radical, right wing conspiracy" (or a " big government that wants to destroy your freedom" conspiracy) rather than confronting its own failures.

Christians who devote themselves to Biblical Christianity and the model of conduct set forth by our Lord Jesus and His select followers, have a higher calling and a more noble example to follow when they encounter differences. All of the passages listed in this chapter impose specific patterns of gracious civility upon our conduct toward others in the family of God, even if they and we do not agree on all points of doctrine or Biblical interpretation. Biblical Christians should never resort to " bully pulpit" strategies to force their way or ideas upon others.

There is no "mother church" with authority over other churches. The idea is Roman, not Biblical. There are no regional ministerial over-shepherds with divine authority to superintend other ministers and keep them in the "straight and narrow." According to Scripture, each church stands or falls based on its compliance with Scripture and the Lord Who inspired the writing of Scripture. No political alliance or personal preference can force the Holy Spirit to suspend His governance of candlestick administration.

Peter has covered intense theological issues in this delightful letter. He has confronted the reality of suffering that accompanies any robust profession of faith in Christ. As he moved to the conclusion of his letter, he also presented a gracious and gentle spirit of pastoral ministry and interchurch relationships, hardly the superiority over others that is often attributed to him. May we learn from Peter, and from the Holy Spirit Who inspired his words, not from those who corrupt his teachings to make him, or any other non-Biblical source of authority, lord over the Lord’s people.

[i] Strong, James. Enhanced Strong’s Lexicon. Ontario: Woodside Bible Fellowship, 1996.

Haydock: 1Pe 5:1

The ancients, therefore, that are among you, I beseech, who am myself also an ancient, [1] &c. According to the letter, the senior, I, a fellow senior; or, the elder, I, a fellow elder. Mr. Nary, and also the French translators, commonly put, the priest, I your fellow priest. Or even it might be, the bishops, I, your fellow bishop. The Latin word, senior, and the Greek word presbyteros, which here are in the text, if we should follow their derivation only, signify elderly men, or men advanced in years; but since by a received use, they signify and represent to us offices and dignities, either ecclesiastical or civil, either belonging to the Church or state, which in other languages are now generally known by other words, we may however be permitted to use, even in translating the holy Scriptures, those words and names by which now are represented to us those offices and dignities. It cannot be doubted but the Greek and Latin words, which we find in this verse, were applied, after the establishment of the new law of Christ, to signify such ministers of God and the Church which are now called priests and bishops: and it is for this reason that I judged it better to put the word priest, and fellow priest, (meaning priests of the higher order, commonly known by the name of bishops) than to use the words seniors, elders, or presbyters. I should not blame the Protestant translators for translating always the Greek word, presbyter, by the English word elder, nor the Rhemes translators for putting it here senior, if these words were sufficiently authorised by an ecclesiastical use and custom to signify priests or bishops; which I think can scarce be said, to say nothing that the word elders hath been used by fanatical men, who admit no ordination of bishops or priests by divine institution, and who have affixed it to their lay elders, who are appointed and degraded as it seemeth good to their congregations. Though the Protestants of the Church of England always translate elders for presbyters in the New Testament, yet I do not find this word once used in their liturgy or common prayer book, when any directions are given to those that perform the church office, who are called priests, bishops, curates, or ministers. ---

And a witness of the sufferings of Christ. St. Peter being called and made the first or chief of the apostles soon after Christ began to preach, he was witness of what Christ suffered, both during the time of his preaching and of his passion. ---

Glory. Some think that St. Peter only means, that he was present at his transfiguration, where was shewn some resemblance of the glory which is to come in heaven. Others think, that he expresseth the firm hopes he had of enjoying the glory of heaven. (Witham)

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[BIBLIOGRAPHY]

Seniores, Greek: presbuterous; consenior, Greek: sumpresbuteros. It is certain that in Hebrew, Greek, Latin, and in other languages, such as have a superiority and command over others, in the Church or in the commonwealth, have been called by words that by their derivation express men advanced in age and years; because men chosen to such offices were commonly, though not always, advanced in age. Yet whether old or young, we give them the names which use and custom hath affixed to their dignities; for example, in English, the chief magistrate of a town we call the mayor or major, not the greater of such a town; those who rule with him, we call the aldermen, not the elderly men according to the derivation. The like might be said of senate, senators, and many other names of offices and dignities; and, as the authors of the annotations on the Rhem. Testament observed, it would be ridiculous to translate such words according to their etymologies. We must not translate pontifex, a bridge-maker; lapis, a hurt foot, &c. Greek: Apostolos, by its derivation, signifieth only one sent, or a messenger; Greek: episkopos, an overseer, or inspector; Greek: diakonos, a servant, or waiter; yet Protestants as well as Catholics translate, apostles, bishops, deacons; and where Greek: presbuteroi, or seniors, signify men now known by these words, priests or bishops, why may we not in translating give them these names? It is true a particular difficulty occurs, because (as St. Jerome, St. John Chrysostom, and others have taken notice) the Greek word, Greek: o presbuteros, is used in the New Testament sometimes for those who by their dignity were priests only, sometimes for bishops, and many times in the gospels for those who were governors among the Jews, or members of their great council or sanhedrim and sometimes only for those who by their age were elder or more advanced in years. This makes it impossible, in translating, to represent the signification of this Greek word always in Latin or in English by the same Latin or English word, which a translator should endeavour to do as much as possible. The Protestant translators have indeed always rendered the Greek presbuteros by the English word elder; they adhere to the derivation of the word without regard to the different offices signified by that one word, and for which we have different words in English. I take notice that the Latin interpreter of the old Vulgate, though generally very exact, has not followed this rule of translating Greek: presbuteros by the same Latin word: for example, Acts xv. 2. he puts presbyteros, and yet in the same chapter (ver. 4, 6, 22, and 23) he puts seniores. Acts xx. 17. for Greek: presbuterous he puts majores natu; and these same persons, by the 28th verse, are called episcopi, Greek: episkopoi. In the epistle to Timothy and Titus, as also in those of Sts. James, Peter, and John, for the same Greek word we sometimes find presbyteri, and sometimes seniores. A late English translation from the Latin, (in the year 1719. by C. N.) for seniores and presbyteri sometimes puts elders, sometimes priests, whether it be seniores or presbyteri in the Latin; and when mention is made of the ministers of the gospel, (as Acts xv. 4.) for seniores he translates elders, and yet in the same chapter (ver. 6, 22, and 23) for the same word he puts priests, &c. The translators of the Rhem. Testament were more exact, for generally speaking of seniores they put the ancients, when mention was made of those who were Greek: presbuteroi among the Jews; when seniores were applied to the ministers of the gospel, they put seniors; and for presbyteri, they translate priests. Yet they have gone from this in one or two places; for Acts xi. 30.where we read mittentes ad seniores, they put to the ancients; and also, Acts xvi. 4. for senioribus we again find ancients. For my part I judge it best, for distinction sake, to put elders in the gospels for seniores, or Greek: presbuteroi of the Jews. I had put in the Acts of the Apostles seniors where I found seniores, speaking of ministers of the new law; and where I have found the Latin, presbyteri, I have translated priests; and Acts xx. 17. I have translated the seniors. I have also been in a doubt here in this place of St. Peter, and also in the 2nd and 3rd of St. John, whether to put seniors or priests: I have put ancient priests, not doubting but that St. Peter and St. John speak of themselves as priests of the first order, or as they were bishops.

Haydock: 1Pe 5:2

Feed the flock. This shews he speaks of bishops and priests, and not of elders in years only.

Haydock: 1Pe 5:3

Neither as domineering over the clergy. [2] This may not only signify over the inferior ministers, who were subject to the bishops or priests, but also over the particular flocks which fell to their share, or to their lot to take care of. See the Greek. (Witham)

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[BIBLIOGRAPHY]

In cleris, Greek: ton kleron. Though I have followed the Rhem. Testament, and translated over the clergy, I believe Greek: kleroi, in the plural number, is scarce used for clerici, or men, but rather for shares and parts of Christ's flock, to signify that every bishop or priest should not domineer over those under him, whether inferior ministers or lay persons.

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Haydock: 1Pe 5:5

Ye young men, not only younger in age, but employed in offices inferior to those of the bishops and priests, be subject to the ancients. But even all of you by your carriage insinuate, practise, and give examples of humility one to another: for God resisteth the proud, and giveth grace to the humble. St. James (Chap. iv. 6.) repeats the same doctrine and the same words. See also James ii. 12. (Witham)

Haydock: 1Pe 5:12

I have written briefly, considering the importance of such mysteries, and necessary instructions. (Witham)

Haydock: 1Pe 5:13

The church, which is in Babylon, (at Rome, say Eusebius, St. Jerome, &c.) so called not only on account of the extent of its empire, but also for its idolatry and vices. ---

Mark, my son: generally thought to have been St. Mark, the evangelist. (Witham) ---

See the unjust prepossession of certain seceders. In this text, where all the lights of antiquity understand Rome by Babylon, they deny it; and in the book of Revelation, where all evil spoken of Babylon, there they will have it signify nothing else but Rome: yes, and the Church of Rome, not (as the holy Fathers interpret it) the temporal state of the heathen empire.

Gill: 1Pe 5:1

The elders which are among you I exhort,.... The apostle returns to particular exhortations, after having finished his general ones, and which chiefly concern patient suffering for Christ; and having particularly exhorted subjects to behave aright to civil magistrates, servants to their masters, and husbands and wives mutually to each other, here proceeds to exhort "elders" to the discharge of their office and duty; by whom are meant, not the elder in age, or the more ancient brethren in the churches, though they are distinguished from the younger, in 1Pe 5:5 but men in office, whose business it was to feed the flock, as in 1Pe 5:2 and though these might be generally the elder men, and whose office required, at least, senile gravity and prudence, yet they were not always so; sometimes young men, as Timothy, and others, were chosen into this office, which is the same with that of pastors, bishops, or overseers; for these are synonymous names, and belong to persons in the same office: and these are said to be "among" them, being members of the churches, and called out from among them to the pastoral office, and who were set over them in the Lord, and had their residence in the midst of them; for where should elders or pastors be, but with and among their flocks? they were fixed among them; and in this an elder differs from an apostle; an elder was tied down to a particular church, whereas an apostle was at large, and had authority in all the churches; and these the Apostle Peter does not command in an authoritative way, though he might lawfully have used his apostolic power; but he chose rather to exhort, entreat, and beseech, and that under the same character they bore:

who also am an elder; or, "who am a fellow elder"; and so the Syriac version renders it; and which expresses his office, and not his age, and is entirely consistent with his being an apostle; for though that is an higher office than a pastor, or elder, yet it involves that, and in some things agrees with it; as in preaching the word, and administering ordinances; and is mentioned to show the propriety and pertinency of his exhortation to the elders; for being an elder himself, it was acting in character to exhort them; nor could it be objected to as impertinent and unbecoming; and since he was still in an higher office, on which account he could have commanded, it shows great humility in him to put himself upon a level with them, and only entreat and beseech them; he does not call himself the prince of the apostles and pastors, and the vicar of Christ, as his pretended successor does, but a fellow elder:

and a witness of the sufferings of Christ; as he was even an eyewitness of many of them; of his exceeding great sorrow in his soul, of his agony and bloody sweat in the garden, and of his apprehension, and binding by the officers and soldiers there; and of the contumelious usage he met with in the high priest's hall, where was mocked, blindfolded, buffeted, and smote upon the face; if not of his sufferings on the cross; since it is certain John was then present; and quickly after we read of Peter and he being together, Joh 19:26 and therefore a very fit person to exhort these elders to feed the churches under their care with the preaching of a crucified Christ; since he, from his certain knowledge, could affirm his sufferings and his death: moreover, he was a witness, that is, a minister, and preacher of the sufferings of Christ, and of the doctrines of peace, pardon, justification, and salvation through them; as appears from all his sermons recorded in the "Acts of the Apostles", and from these his epistles: and besides, he was a partaker of the sufferings of Christ; he bore witness to him, by suffering for him; and as the Apostle Paul did, filled up the afflictions of Christ in his flesh; he, with other apostles, were put into the common prison by the Jewish sanhedrim, for preaching Christ, as he afterwards was by Herod; and had, doubtless, by this time, gone through a variety of sufferings for the sake of Christ and his Gospel, as he afterwards glorified God by dying that death, which his Lord and master signified to him before hand; and therefore a very proper person to exhort these elders to discharge their work and office, and persevere in it, whatever they were called to suffer for it:

and also a partaker of the glory that shall be revealed; which some think has reference to the transfiguration of Christ upon the mount, where Peter was present, and saw the glory of Christ, and of those that were with him, Moses and Elias, and enjoyed their company, and heard their conversation with so much pleasure and delight, that he was for continuing there; and which was an emblem and pledge of the glory of Christ, that was afterwards to be revealed, and still is to be revealed, and so the Syriac version renders it, "a partaker of his glory": of the glory of Christ, see 1Pe 4:13 or it regards the eternal glory and happiness of the saints, which is at present hid, and unseen, but shall be revealed at the last time, at the coming of Christ, when he shall appear in his glory, both to the saints, in them, and upon them; a glory which shall be both upon body and soul; and this the apostle calls himself a partaker of, as in Christ, his head and representative, and because of his interest in it, his assurance of right unto it, and meetness for it, and the certainty of enjoying it; nothing being more sure than this, that those that suffer with Christ, and for his sake, shall be glorified with him. Now, the exhortation of a person in such an office, as before expressed, and of one that was an eyewitness of Christ's sufferings, and had endured so much for Christ, and had had so large an experience of his grace, and such full assurance of glory, must carry great weight and influence in it, and is as follows.

Gill: 1Pe 5:2

Feed the flock of God which is among you,.... Some read, "as much as in you is"; that is, to the utmost of your power, according to your abilities, referring to the manner of feeding the flock, doing it in the best way they are capable of; but the phrase is rather descriptive of the flock to be fed, which points it out, and distinguishes it from all others, and for which they should have a particular regard; it being the flock, as the Syriac version renders it, which "is delivered unto you"; which was committed to their care, and they were made overseers of, and stood in a special relation to; wherefore it was incumbent on them to regard them, so as they did not, and were not obliged to regard, any other distinct flock: by "the flock of God"; or, "of Christ", as some copies read, is meant, not the whole world, which Philo the Jew ^r calls the greatest and most perfect, του οντος θεου ποιμην, "flock of the true God"; but the church of God, over which they were elders or pastors, consisting of Christ's sheep and lambs, he ordered Peter to feed, as he now does his fellow elders; and because they are the flock of God, which he has chosen, distinguished, and separated from the rest of the world, and has made the care and charge of Christ; put them into his hands, whence they are called the sheep of his hand; which he has purchased with his blood, and effectually called by his grace, and returned them to himself, the Shepherd and Bishop of souls, who before were as sheep going astray, and folded them together in a Gospel church state; all this is a reason, and a strong one, why they should be fed; not with every wind of doctrine, which blows up the pride of human nature, and swells men with vain conceits of themselves; nor with the chaff of human doctrines; nor with trifling and speculative notions; but with knowledge and understanding of divine and evangelical truths, with the words of faith and sound doctrine, with the wholesome words of our Lord Jesus Christ; with the Gospel of the grace of God, which contains milk for babes, and meat for strong men; and with a crucified Christ himself, who is the bread of life, and whose flesh is meat indeed, and his blood drink indeed; by directing them to his person, blood, and righteousness, to live by faith on; by preaching the doctrines of peace and pardon by his blood, atonement and satisfaction by his sacrifice, and justification by his righteousness, and complete salvation by his obedience and death: in short, feeding includes the whole of the pastor's work, the ministry of the word, the administration of ordinances, and the rule and government of the church, in the several branches of it; for the same word signifies to rule as to feed; and which work is further expressed by

taking the oversight thereof; that is, of the flock; or "take the care of it", as the Syriac version renders it, and adds, "spiritually"; in a spiritual manner; which is an interpretation of the phrase: an acting the part of a bishop or overseer of it, as the word signifies; looking diligently to it, inspecting into the various cases of the members of the church; using diligence to know the state of the flock, and performing all the offices of a careful shepherd; as feeding the flock; and not themselves; strengthening the diseased; healing the sick; binding up that which was broken; bringing again that which was driven away, and seeking that which was lost; watching over them that they go not astray; and restoring of them in the spirit of meekness, when they are gone out of the way; and overlooking both their practices and their principles; admonishing, reproving them for sin, as the case requires; and preserving them, as much as in them lies, from wolves, and beasts of prey; from false teachers, and from all errors and heresies: all which is to be done,

not by constraint; or with force, in a rigorous and severe manner; for this may be understood actively of pastors not forcing their flock, over driving them, or ruling them with force and cruelty, complained of in Eze 34:4 or passively, of their being forced to feed the flock, and superintend it; as such may be said to be, who enter into the ministry, and continue in it, because obliged to it for want of a livelihood, and not knowing how to get one any other way; or through the pressing instances of relations, acquaintance, and friends; this ought not to be a matter of necessity, but of choice; they should be induced to it by no other necessity than what Christ has laid upon them, by calling them to the work, and furnishing them for it with the gifts of his Spirit; and should engage and continue in it by no other constraint than that of his love; wherefore it follows,

but willingly. The Vulgate Latin version adds, "according to God", and so some copies; according to the will of God, and agreeably to his word; and the Ethiopic version renders it, "with equity for God"; with all uprightness and integrity, for the sake of the honour and glory of God; this should be done with all a man's heart and soul, and should spring from pure love to Christ; for no man is fit to feed Christ's lambs and sheep but those who sincerely love him; see Joh 21:15, and from a cordial and affectionate concern for the good of souls; and from, an hearty desire unto, and delight in, the work itself; otherwise all he does will be as a task and burden; he will do it grudgingly, and with negligence, and will murmur under it, at least secretly. The Arabic version renders it, "watching, not forced watches, but willing ones". This contrast of phrases seems to be Jewish, or Rabbinical ^s; it is a tradition of the Rabbans;

"blood which is defiled, and they sprinkle it ignorantly, it is accepted; presumptuously, not accepted; of what things are these said? of a private person; but of a congregation, whether ignorantly or presumptuously, it is accepted; and of a stranger, whether ignorantly or presumptuously, בין באונס בין ברצון, "whether by constraint or willingly", it is not accepted:''

it follows here,

not for filthy lucre; not from a covetous disposition, which is a filthy one; and for the sake of gaining money, and amassing wealth and riches, as the false prophets in Isaiah's time, who were never satisfied; and the false teachers in the apostle's time, who, through covetousness, made merchandise of men, and supposed that gain was godliness; whereas there is no such thing as serving God and mammon; and as the work of the ministry should not be entered upon, and continued in, with any such sordid view; so neither for the sake of gaining glory and applause, a presidency, and chief place in the churches, and a name among the ministers of the Gospel, and credit and esteem among men:

but of a ready mind; or, "from the whole heart", as the Syriac version renders it; and in a cheerful view of reproaches and persecutions, of the loss of credit and reputation, of worldly substance, and of life itself; and with a sincere concern for the glory of God, and the good of immortal souls; being ready to do everything with cheerfulness, that may contribute to either of these. The Ethiopic version renders it, "in the fulness of your heart with joy".

Gill: 1Pe 5:3

Neither as being lords over God's heritage,.... Or "clergy"; meaning not ecclesiastical persons, as presbyters, and deacons, who are supposed to be under the government of bishops, though not to be governed with tyranny, and in a haughty, imperious, and arrogant manner; to which sense the Arabic version inclines, rendering the words thus; "not as those who domineer over such that are appointed in the dignities of the priesthood"; but such cannot be designed, because they are presbyters, or elders, which are here exhorted not to use such tyrannical power and authority; wherefore the flock, or church of God, the people of Christ, and members of churches, in common, are here intended: the Ethiopic version renders it, "his own people"; who are the lot, portion, and inheritance of God, and Christ; and moreover, the several churches are the parts, portions, and heritages, for the word is in the plural number, which are assigned to the care of their respective pastors, and elders, in allusion to the land of Canaan, which was distributed by lot: the word "clergy" is common to all the saints, and not to be appropriated to a particular order of men, or to officers of churches; and these are not to be lorded over by their elders, in a domineering and arbitrary way; for though they are set over them in the Lord, and have the rule over them, and should be submitted to, and obeyed in their right and lawful ministrations of the word and ordinances, and are worthy of double honour when they rule well; yet they are not to take upon them an absolute authority over the consciences of men; they are not to teach for doctrines the commandments of men; nor to have the dominion over the faith of men, but to be helpers of their joy; and are not to coin new articles of faith, or enact new laws, and impose them on the churches; but are to teach the doctrines of Christ, and rule according to the laws he has given:

but being ensamples to the flock. The Ethiopic version reads, "to his own flock"; that is, the flock of God; and the Vulgate Latin version adds, "heartily"; the meaning is, that they should go before the flock, and set an example to believers, in word, in conversation, in charity, in spirit, in faith, in purity; and be patterns of good works to them, and recommend the doctrines they preach, and the duties they urge, by their own lives and conversations; and particularly should be ensamples to the saints, in liberality and beneficence, in lenity and gentleness, in meekness and humility, in opposition to the vices before warned against.

Gill: 1Pe 5:4

And when the chief Shepherd shall appear,.... This is the encouraging motive and argument to engage the elders and pastors of churches to discharge their office faithfully, cheerfully, and in an humble manner: by "the chief Shepherd" is meant Christ, who may well be called so, since he is God's fellow, and in all respects equal with him, and is the Shepherd and Bishop of the souls of men; all other bishops, pastors, and elders, are under him; they receive their commissions from him to feed his lambs and sheep; are made pastors and overseers by him; and have their gifts, qualifying them for such offices, from him; and have their several flocks assigned unto them by him; and from him have they all the food with which they feed them, and are accountable to him for them, and the discharge of their office; so that Christ is the chief Shepherd, in the dignity of his person, he being God over all, blessed for ever; in his qualifications for his office, having all power, grace, and wisdom in him, to protect his flock, supply their wants, guide and direct them; and in the nature and number of his flock, being rational creatures, the souls of men, even elect men; and though they are, when compared with others, but a little flock, yet, considered by themselves, are a great number; and especially the general assembly will be, in comparison of the little bodies and societies of saints under pastors and teachers, of Christ's setting over them, with respect to whom, principally, he is called the chief Shepherd: the allusion is to the principal shepherd, whose own the sheep were, or, however, had the principal charge of them; who used to have others under him, to do the several things relating to the flocks he directed, and were called "little shepherds"; so Aben Ezra says ^s, it was customary for the shepherd to have under him רועים קטנים, "little shepherds": the same perhaps with the hirelings, whose own the sheep are not, Joh 10:12 who are retained, or removed, according to their behaviour; these, in the Talmudic language, are called ברזלי ^t, or כרזלי; though, according to Guido ^u, the word, pronounced in the latter way, signifies a "chief shepherd", who takes care of men, and has other shepherds, servants under him; and such an one used to be called הרועה הגדול, "the great", or "chief shepherd"; so Maimonides ^w says, it was the custom of shepherds to have servants under them, to whom they committed the flocks to keep; so that when הרועה הגדול, "the chief shepherd", delivered to other shepherds what was under his care, these came in his room; and if there was any loss, the second shepherd, who was under the "chief shepherd", was obliged to make good the loss, and not the first shepherd, who was the chief shepherd; and to the same purpose says another of their commentators ^x; it is the custom of הרועה הגדול, "the chief shepherd", to deliver (the flock) to the little shepherd that is under him; wherefore the shepherd that is under him is obliged to make good any loss: now, such a shepherd is Christ; he has others under him, whom he employs in feeding his sheep, and who are accountable to him, and must give up their account when he appears: at present he is out of the bodily sight of men, being received up to heaven, where he will be retained till the time of the restitution of all things; and then he will appear a second time in great glory, in his own, and in his Father's, and in the glory of his holy angels: and when he thus appears,

ye shall receive a crown of glory which fadeth not away; in distinction from those crowns which were given to the conqueror, in the Olympic games; which were made of divers flowers, of the olive, wild olive, pine tree, and of parsley, and inserted in a branch of the wild olive tree ^y and which quickly faded away; or in allusion to crowns made of amaranthus ^z, the plant "everlasting", so called, from the nature of it, because it never fades: the eternal glory and happiness, which is here meant by a crown of glory, or a glorious crown, never fades away, but ever shines in its full lustre; and this faithful ministers shall receive at the hands of the chief Shepherd, as a gift of his, as a reward of grace; when they have finished their work, they will enter into the joy of their Lord, and shine as the stars for ever and ever; they shall reign with Christ, as kings, on a throne of glory, wearing a crown of glory, and enjoying a kingdom and glory to all eternity.

Gill: 1Pe 5:5

Likewise ye younger,.... Not in office, as if inferior officers to bishops were here intended, who ought to be subject to them; for elders and pastors are the same with them, nor is there any other office but that of deacons; nor younger pastors and overseers, such an one as Timothy was; not but that a deference is to be paid, and proper respect had to such who are of greater age, and longer standing and experience, by younger brethren in the ministry; nor such as are only younger in years, who ought to rise up unto, and honour hoary hairs, which may be done where subjection is not required, as here; nor such as are young in grace and experience, since there are little children, young men, and fathers in the church; but all the members of churches in common are here intended, as distinguished from their officers; for as pastors and overseers were, for the most part, chosen from among those that were senior in age, so the members generally consisted of the younger sort; and besides, as it was usual to call chief men and rulers, whether in church or state, fathers, so those that were subjects, the younger; see Luk 21:26. These the apostle exhorts as follows,

submit yourselves unto the elder; not merely in age, but in office, as before; for as he had exhorted the elders to a discharge of their work and office, he proceeds, in the next place, and which is signified by the word "likewise", to stir up the members of the churches to their duty to their elders, or pastors, who had the oversight of them; and that is to "submit" themselves to them, as in Heb 13:17, which is done by attending constantly on the word preached by them, and receiving it, so far as it agrees with the Scriptures of truth; and by joining with them in all the ordinances of Christ, and their administrations of them; by being subject to the laws of Christ's house, as put in execution by them; by taking their counsel and advice, regarding and hearkening to their admonitions and reproofs, and taking them in good part, looking upon them, and behaving towards them, as their spiritual guides and governors. The Syriac and Ethiopic versions read, "to your elders"; such as were particularly set over them in the Lord, and had taken the care of them, for to no others are they obliged to submit themselves.

Yea, all of you be subject one to another; that is, all the members of the churches should not only submit themselves to their pastors, but to their fellow members, as in Eph 5:21, they should submit to the superior judgments of one another, esteeming each other better than themselves, and not be tenacious of their own way of thinking and judging of things; yea, condescend to men of low estates and weaker minds, bear the infirmities of the weak, and take all admonitions and reproofs given in a friendly manner kindly; and cheerfully perform all offices of love, and by it serve one another in things temporal and spiritual; doing the meanest services for the good of each other, such as washing the feet of one another, in imitation of their Lord and master.

And be clothed with humility; without which there will be no subjection, either to the elders, or one another. This is a grace which shows itself in a man's thinking and speaking the best of others, and the worst of himself; in not affecting places and titles of eminence; in being content with the lowest place, and patiently bearing the greatest contempt; in not aspiring to things too high for him, always acknowledging his own meanness, baseness, and unworthiness, ascribing all he is, and has, to the grace and goodness of God, whether it be gifts of nature, providence, or grace: and this is a believer's clothing, not the robe of his justifying righteousness before God, but is a considerable part of his inward garment of sanctification, which is in the sight of God of great price; and makes a large show in his outward conversation garments before men, and renders him lovely and amiable: it is an ornament to him, which is precious with God, and recommends him to the esteem of men, and the religion and Gospel he professes, and his profession of it. Some think there is a metaphor in the words, taken from knots of ribbons, and such like things, wore by women on their heads, or breasts, for ornament; and that the apostle's advice to the saints is, that their breast knot, or ornament, should be humility. Others think it is taken from a sort of badge which servants wore over their garments, by which they were distinguished; and so saints are directed to put on this badge, by which they may be known to be the servants of Christ: the former seems more agreeable: but as the word signifies to bind, or fasten anything, by tying of knots, it may denote the retaining of this grace in constant exercise, so as never to be without it; and to be clothed or covered with it, is always to have it on, and in exercise, in every action of life, in all our deportment before God and men, in all public and religious worship, and throughout the whole of our conversation, in the family, in the world, or in the church. The phrase seems to be Jewish, and is to be met with in the writings of the Jews. It is said ^a,

"he that has fear, ונתלבש בענוה, "and is clothed with humility"; humility is the most excellent, and is comprehended in all, as it is said, Pro 22:4. He who has the fear of God is worthy of humility, and everyone that hath humility is worthy of kindness or holiness.''

And it is a saying of R. Meir ^b,

"he that loves God loves men; he that makes God glad makes men glad; and it (the law) מלבשתו ענוה, "clothes him with humility and fear".''

For he resisteth the proud; or "scorneth the scorners", as it is in Pro 3:34, from whence these words are taken: the Lord treats them as they treat others; as they despise all other men and things, he despises them; he is above them, in that they have dealt proudly, and has them in derision; he eludes all their artifices, and frustrates their schemes, and disappoints their ambitious views, and scatters them in the imagination of their hearts, and brings their counsels to confusion, and opposes himself to them, and as their adversary; and a dreadful thing it is for persons to have God stand up against them, and resist them. This is a reason dissuading from pride, and exciting to humility, as is also what follows: and giveth grace to the humble; that is, more grace; see Jam 4:6. The first grace cannot be intended, for no man is truly humble before he has received the grace of God, it is that which makes him so; or it may design larger gifts of grace, which God bestows on those who acknowledge him to be the author and giver of what they have, and who make a proper use of them to his glory; when he takes away from the vain and ostentatious that which to themselves and others they seemed to have. Moreover, God grants his gracious presence to such as are of an humble, and of a contrite spirit; and at last he gives them glory, which is a free grace gift, and the perfection of grace; the poor in spirit, or humble souls, have both a right and meetness for, and shall enjoy the kingdom of heaven.

Gill: 1Pe 5:6

Humble yourselves therefore,.... Or be ye humbled before God, and in his sight; quietly submit to his will; patiently bear every affliction without murmuring, repining, or replying against him; be still under the rod, and despise not the chastening of the Lord; mourn over sin as the cause, acknowledge your vileness and unworthiness, and stand in awe of his majesty, considering yourselves as

under the mighty hand of God a phrase expressive of his omnipotence which cannot be stayed, and it would be madness to oppose it; and which is able to cast down the proud, and dash them to pieces, as well as to exalt the humble. His hand, upon men, in a way of chastisement, presses sore, and, in a way of punishment, presses down, and crushes to pieces; but to be under it in an humble manner is safe and profitable; such are hid as in the hollow of his hand, and are safe as in a pavilion, and comfortable under the shadow of his wings; and such humiliation and submission to him, and putting themselves under his mighty hand and care, is the way to exaltation:

that he may exalt you in due time: the Arabic version reads, "in the time of exaltation": when his time to exalt is come, either in this world, or more especially at the appearance of Christ and his kingdom. The Vulgate Latin version, and two copies of Beza's, one of Stephens's, and the Alexandrian, read, "in the time of visitation"; and so the Ethiopic version, "when he shall have visited you"; which seems to be taken out of 1Pe 2:12 sooner or later such who are humbled shall be exalted; it is the usual way and method which God takes to abase the proud, and exalt the humble; for humble souls honour him, and therefore such as honour him he will honour; and this he does in his own time, in a time that makes most for his glory, and their good; oftentimes he does it in this life, and always in that which is to come.

Gill: 1Pe 5:7

Casting all your care upon him,.... "Upon God": as the Syriac and Ethiopic versions read. The words are taken out of, or at least refer to Psa 55:22, where, instead of "cast thy burden upon the Lord", the Septuagint have it, "cast thy care upon the Lord"; the care of the body, and of all the affairs of life, concerning which saints should not be anxiously thoughtful, but depend upon the providence of God, though in the diligent use of means, which is not forbidden, nor discouraged by this, or any such like exhortation; as also the care of the soul, and the spiritual and eternal welfare of it, which should be committed into the hands of Christ, on whom help is laid, and who is become the author of eternal salvation; nor should this slacken and make persons negligent in the use of means, for the good, comfort, and advantage of their souls:

for he careth for you; for the bodies of his people, and their outward concerns of life, for food and raiment for them, and for the preservation of them, who will not suffer them to want, nor withhold any good thing from them, or ever leave them and forsake them; and for their souls, for which he has made provision in his Son, and in the covenant of his grace has laid help upon a mighty Saviour; and who has obtained an eternal redemption for them, bestows his grace upon them, and gives every needful supply of it to them, and keeps them by his power through faith unto salvation.

Gill: 1Pe 5:8

Be sober, be vigilant,.... The apostle had exhorted to each of these before; see 1Pe 1:13 but thought fit to repeat them; sobriety and watchfulness being exceeding necessary and useful in the Christian life; and the one cannot well be without the other: unless a man is sober in body and mind, he will not be watchful, either over himself or others, or against the snares of sin, Satan, and the world; and if he is not on his watch and guard, he is liable to every sin and temptation. The Syriac version renders the words, "watch", and "be ye mindful", or "remember"; watch with diligence, care, and industry, keeping a good lookout, minding and observing everything that presents, and remembering the power and cunning of the enemy; and the Ethiopic version renders them thus, "be ye prudent, and cause your heart to understand"; referring them not to temperance of body, but sobriety of mind, and to a prudent conduct and behaviour, as having a subtle as well as a malicious enemy to deal with:

because your adversary the devil; he who is a defamer and calumniator; who accuses God to men, and men to God, and is therefore styled the accuser of the brethren; he is the saints' avowed and implacable enemy. Satan is an enemy to mankind in general, but more especially to the seed of the woman, to Christ personal, and to Christ mystical, to all the elect of God: the word here used is a forensic term, and signifies a court adversary, or one that litigates a point in law, or opposes another in an action or suit at law. The Jews ^c have adopted this word into their language, and explain it by בעל דין, "a law adversary", or one that has a suit of law depending against another. Satan accuses men of the breach of the law, and pleads that justice might take place, and punishment be inflicted, and which he pursues with great violence and diligence:

as a roaring lion; so called, both on account of his strength, and also because of his rage, malice, and cruelty, which he breathes out against the saints, who, though he cannot destroy them, will do all he can to terrify and affright them; so the young lions in Psa 104:21 are, by the Cabalistic Jews ^d, understood of devils; to which, for the above reasons, they may be truly compared:

walketh about; to and fro in the earth; see Job 1:7 as a lion runs about here and there, when almost famished with hunger; and it also denotes the insidious methods, wiles, and stratagems Satan takes to surprise men, and get an advantage of them: he takes a tour, and comes round upon them, upon the back of them, at an unawares, so that they have need to be always sober, and upon their guard:

seeking whom he may devour; this is the end of his walking about: and the like is expressed in the Targum on Job 1:7

"and Satan answered before the Lord, and said, from going about in the earth למבדק בעובדי, "to search into the works" of the children of men, and from walking in it;''

that so he might have something to accuse them of, and they fall a prey into his hands. This is the work he is continually employed in; he is always seeking to do mischief, either to the souls, or bodies, or estates of men, especially the former; though he can do nothing in either respect without a permission, not unless he "may"; and though this, with respect to body and estate, is sometimes granted, as in the case of Job, yet never with respect to the souls of any of God's elect, which are safe in Christ's hands, and out of his reach; this hinders not but that saints should be sober and watchful.

Gill: 1Pe 5:9

Whom resist,.... By no means give way to him, by indulging any sin, or yielding to any temptation, but oppose him, and stand against his wiles, his cunning and his power:

steadfast in the faith; both in the doctrine of faith, which Satan endeavours to remove from, or cause to stagger in; and in the grace of faith, exercising it on the promises of God, and his perfections, particularly his power and faithfulness concerned in them, and in the blood, righteousness, sacrifice, and person of Christ, which faith is capable of making use of, as a shield, to good purpose, against all the fiery darts of Satan; as also in a profession of faith, which, as it should be held fast without wavering, and which the devil is very busy to keep persons from making, or to cause them to drop it when they have made it, by violent suggestions, strong temptations, and a flood of reproaches and persecutions; all which should be disregarded:

knowing that the same afflictions are accomplished in your brethren that are in the world; and therefore should not be surprised and staggered by them, nor think them strange, but endure them without murmuring, and with patience and cheerfulness; since they are the "same afflictions" and trials which others have been exercised with in all ages: the same which the fraternity, or "brotherhood", as the word signifies, see 1Pe 2:17 who stand in the same relation to God and Christ as they do, endure; yea, the same which Christ himself, who stands in this relation to them, has endured: and which must be expected while they are "in the world"; but this is the great mercy, that they are only endured in this world; there will be none in the world to come; they will be "accomplished" and finished here; and every believer has his measure, which must be filled up; and so has the whole of Christ, his church, and when they are fulfil they will be no more.

Gill: 1Pe 5:10

But the God of all grace,.... Who has riches of grace, an immense plenty of it in himself, has treasured up a fulness of grace in his Son; is the author of all the blessings of grace, of electing, adopting, justifying, pardoning, and regenerating grace; and is the giver of the several graces of the Spirit, as faith, hope, love, repentance, &c. and of all the supplies of grace; and by this character is God the Father described as the object of prayer, to encourage souls to come to the throne of his grace, and pray, and hope for, and expect a sufficiency of his grace in every time of need; as well as to show that the sufferings of the saints here are but for a while; that they are in love and kindness; and that they shall certainly enjoy the glory they are called unto by him; and which is the next thing by which he stands described,

who hath called us unto his eternal glory by Jesus Christ. This "call" is not a mere external one by the ministry of the word, which is not always effectual and unto salvation; but an internal, special, and efficacious one, and which is high, holy, heavenly, and unchangeable. The persons who are the subjects of it are us, whom God has chosen in Christ, and are preserved in him, and redeemed by him; and who are a select people, and distinguished from others, and yet in themselves no better than others; nay, often the vilest, meanest, and most contemptible. Some ancient copies read "you", and so do the Arabic and Ethiopic versions: what they are called to is "his eternal glory"; that which is glorious in itself, and is signified by what is the most glorious in this world, as a kingdom, crown, throne, inheritance, &c. and lies in constant and uninterrupted communion with Father, Son, and Spirit; in a complete vision of the glory of Christ, and in perfect conformity to him; in a freedom from all evil, and in a full enjoyment of all happiness: and this is "his", God the Father's; which he has prepared and provided for his people of his own grace, and which he freely gives unto them, and makes them meet for: and it is "eternal"; it will last for ever, and never pass away, as does the glory of this world; it is a continuing city, a never fading inheritance, an eternal weight of glory: and to this the saints are called "by", or "in Jesus Christ"; the glory they are called to is in his hands; and they themselves, by being called unto it, appear to be in him, and as such to belong unto him, or are the called of Christ Jesus; and besides, they are called by him, by his Spirit and grace, and into communion with him, and to the obtaining of his glory.

After that ye have suffered awhile, make you perfect, stablish, strengthen, settle you; some copies, and also the Vulgate Latin and Ethiopic versions, read these words in the future tense, not as a prayer, but as a promise, "shall make you perfect", &c. the sense is the same; for if it is a prayer, it is a prayer in faith, for what shall be done; for God will make his people "perfect": and which respects not their justification; for in that sense they are perfect already in Christ, their head, who has perfectly fulfilled the law for them, and fully expiated their sins; has completely redeemed them, and procured for them the pardon of all their trespasses; and has justified them from all their iniquities: but their sanctification; for though all grace is implanted in them at once, yet it is gradually brought to perfection; there is a perfection of parts, of all the parts of the new man, or creature, but not of degrees; and there is a comparative perfection with respect to themselves, before conversion, or with respect to hypocrites; for perfection oftentimes means no other than integrity and sincerity; or with respect to other Christians, who are weaker in knowledge and experience: and there is a perfection of holiness in Christ, who is their sanctification, but not in themselves; for every part of the work of grace is imperfect, as faith, love, knowledge, &c. and sin dwells in them, and they stand in need of fresh supplies of grace; and even the best of them disclaim perfection, though they greatly desire it, as here the apostle prays for it; and which shows that, as yet, they had it not, though they will have it hereafter in heaven, where there will be perfect knowledge, and perfect holiness, and perfect happiness. He also prays that God would "stablish" them, or believes and promises that he would. The people of God are in a safe and established state and condition already; they are in the arms of everlasting love, and in the hands of Christ, and in a sure and inviolable covenant of grace, and are built on the rock of ages; and are in a state of grace, of justifying, adopting, and sanctifying grace, from whence they can never finally and totally fall; and yet they are very often unstable in their hearts and frames, and in the exercise of grace, and discharge of duty, and in their adherence to the doctrines of the Gospel; and need to be established, and to have a more firm persuasion of their interest in the love of God, and a more steady view of their standing in Christ, and the covenant of his grace, and a more lively and comfortable exercise grace on him, and a more constant discharge of duty, and a more firm and closer adherence to the truths and ordinances of the Gospel; and they will have a consummate stability in heaven, where are sure dwelling places. Another petition, or promise, is, that God would "strengthen" them; which supposes them to be weak and feeble, not as to their state and condition, for their place of defence is the munition of rocks; nor in the same sense as natural men are, or as they themselves were before conversion; nor are they all alike weak, some are weaker in faith and knowledge, and of a more weak and scrupulous conscience than others, and are more easily drawn aside by corruptions and temptations, and are in greater afflictions: and this is to be understood, not of bodily, but spiritual strength; that God would strengthen their souls, and the work of his grace in them, their faith, hope, and love; and strengthen them to perform their duties, to withstand temptations, oppose their own corruptions, bear the cross, reproaches, and persecutions, and do their generation work: and he further adds, and "settle" you, or "found" you; not that God would now lay the foundation, Christ, for he had been laid by him ready in his counsels and decrees, and in the covenant of his grace, in the mission of him into this world, and by his Spirit in their hearts; nor that he would afresh lay them on Christ, the foundation, for they were there laid already, and were safe; but that he would build them up, and settle their faith on this foundation, that they might be rooted and grounded in the love of God, have a lively sense and firm persuasion of their interest in it, and be grounded and settled in the faith of the Gospel; be settled under a Gospel ministry, have a fixed abode in the house of God, enjoy the spiritual provisions of it, and have fellowship with Christ, and his people here; and at last enter and dwell in the city which has foundations, where they will be never more subject to wavering, instability, and inconstancy, and from whence they will never be removed; this will be their last and eternal settlement: and this will be "after" they have "suffered awhile"; in their bodies, characters, and estates, through the malice and wickedness of men; and in their souls, from their own corruptions, the temptations of Satan, and the hidings of God's face; which will be but for a very little while, for a moment, as it were; these are only the sufferings of this present time, and in the present evil world; nor are they inconsistent with God being the God of all grace unto them, or with their being called to eternal glory, the way to which lies through them; and they are the means of perfecting, establishing, strengthening, and settling them.

Gill: 1Pe 5:11

To him be glory, and dominion, for ever and ever, Amen. The Syriac version begins this doxology in the preceding verse, reading the words thus, "to the God of grace", and then putting what follows, "who hath called us", &c. into a parenthesis, connects them with these, "be glory, and power, and honour", &c. "glory" is due to God for all the grace he bestows on men; and to give it to him shows a sense of divine goodness, and a grateful heart; and to him very fitly is "dominion" ascribed, whose kingdom rules over all, and who dispenses his grace, as well as his providential favours, in a sovereign way; and whom the saints are in a peculiar manner under obligation to obey; to which is added, "Amen", signifying that so the apostle prayed it might be, and believed it would be.

Gill: 1Pe 5:12

By Silvanus, a faithful brother unto you,.... Silvanus is the same with Silas, so often mentioned in the Acts of the Apostles, as a companion of the Apostle Paul; whom Peter met with in his travels, and sent this letter by him, or used him as his amanuensis, or both: his character is, that he was "a faithful brother" to those persons to whom this epistle is written; that is, he was a faithful minister of the Gospel to them, who with great sincerity and integrity preached the word unto them, as the apostle was well informed, and had reason to believe; for what follows,

as I suppose, does not suggest any doubt of it, but, on the contrary, a firm belief; for the word used signifies to repute, to reckon, to conclude a thing upon the best and strongest reasons; though some connect this phrase, as that "also unto you", with the following clause,

I have written briefly; as does the Syriac version, which renders the whole thus, "these few things, as I think, I have written unto you, by Silvanus, a faithful brother"; and then the sense is, this short epistle, as in my opinion it is, I have wrote and sent to you by Silvanus, who is faithful and upright, as a brother, a minister, and a messenger. The Arabic version seems to refer the above clause, "as I suppose", neither to the character of Silvanus, nor to the brevity of the epistle, but to the matter of it, rendering it thus, "these things, in a few words, I have written unto you, according to my sense"; according to my judgment and reason, as I think, by which you will see and know my real sentiments and thoughts of things; for what I have written is according to the best of my understanding and knowledge:

exhorting, and testifying, that this is the true grace of God wherein ye stand; or "have stood", and still continue to do so: the Syriac version renders it, "I am persuaded and testify"; expressing his great confidence and assurance, that the Gospel of the grace of God, which springs from the grace of God, is full of it, and declares it, and which he had delivered in this epistle, and they had formerly received, and had stood fast in, and abode by, was the true Gospel. The Arabic version gives another sense, rendering the words thus, "entreating and beseeching, that this grace of God, in which ye stand, may be true and firm"; that is, that ye may still continue truly to embrace and profess it, and firmly abide by it; though the meaning rather is, that the apostle bears a testimony to the truth of the Gospel, and of the Christian religion, as held and professed by them with constancy hitherto; and exhorts them unto the consideration of the truth of it, which might be depended upon, to cleave unto it with full purpose of heart.

Gill: 1Pe 5:13

The church that is at Babylon,.... The Vulgate Latin, Syriac, and Arabic versions, supply the word "church", as we do. Some, by "Babylon", understand Rome, which is so called, in a figurative sense, in the book of the Revelations: this is an ancient opinion; so Papias understood it, as ^e Eusebius relates; but that Peter was at Rome, when he wrote this epistle, cannot be proved, nor any reason be given why the proper name of the place should be concealed, and a figurative one expressed. It is best therefore to understand it literally, of Babylon in Assyria, the metropolis of the dispersion of the Jews, and the centre of it, to whom the apostle wrote; and where, as the minister of the circumcision, he may be thought to reside, here being a number of persons converted and formed into a Gospel church state, whereby was fulfilled the prophecy in Psa 87:4 perhaps this church might consist chiefly of Jews, which might be the reason of the apostle's being here, since there were great numbers which continued here, from the time of the captivity, who returned not with Ezra; and these are said by the Jews ^f to be of the purest blood: many of the Jewish doctors lived here; they had three famous universities in this country, and here their Talmud was written, called from hence ^g Babylonian. The church in this place is said to be

elected together with you; that is, were chosen together with them in Christ, before the foundation of the world, to grace here, and glory hereafter; or were equally the elect of God as they were, for as such he writes to them, 1Pe 1:2 and this the apostle said in a judgment of charity of the whole church, and all the members of it, being under a profession of faith in Christ; and nothing appearing to the contrary, but that their faith was unfeigned, and their profession right and sincere. This Church, he says,

saluteth you; wishes all peace, happiness, and prosperity of every kind,

and so doth Marcus, my son; either, in a natural sense, his son according to the flesh; since it is certain Peter had a wife, and might have a son, and one of this name: or rather in a spiritual sense, being one that he was either an instrument of converting him, or of instructing him, or was one that was as dear to him as a son; in like manner as the Apostle Paul calls Timothy, and also Titus, his own son. This seems to be Mark the evangelist, who was called John Mark, was Barnabas's sister's son, and his mother's name was Mary; see Col 4:10. He is said ^h to be the interpreter of Peter, and to have wrote his Gospel from what he heard from him; and who approved of it, and confirmed it, and indeed it is said to be his.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Pe 5:2

¹ tn Grk “shepherd,” “tend,” “pastor.”

² tc A few important mss (א* B sa) lack ἐπισκοποῦντες (episkopounte", “exercising oversight”), but the participle enjoys otherwise good ms support (Ì⁷² א² A P Ψ 33 1739 Ï lat). A decision is difficult because normally the shorter reading is preferred, especially when found in excellent witnesses. However, in this instance the omission may be due to a hesitation among some scribes to associate oversight with elders, since the later church viewed overseer/bishop as a separate office from elder.

³ tn Or “not under compulsion/coercion.”

⁴ tn Grk “according to God.”

NET Notes: 1Pe 5:3

¹ tn Grk “not as lording it over…but being examples.” The participles continue the command of v. 2 by describing how the shepherding should be carried out.

² tn Grk “the ones allotted,” referring to those God has given over to their care.

NET Notes: 1Pe 5:4

¹ tn Here καί (kai) has been translated as “Then” to reflect the logical sequence of events.

NET Notes: 1Pe 5:5

¹ sn In this context younger and elder are terms that combine two meanings: relative age and an official structure of leadership in the church. As in v. 1, elder here denotes those who exercise spiritual leadership, who for the most part are older in years. Likewise younger means the rest of the community, who for the most part are younger in age, who are urged to accept the authority of their leaders.

² sn A quotation from Prov 3:34 (cf. Jas 4:6).

NET Notes: 1Pe 5:6

¹ tn Grk “in time,” but connoting “the proper time, when the time is right” as in Matt 24:45; Luke 12:42.

² tn Grk “Humble yourselves, therefore, under the mighty hand of God, so that in due time he may exalt you.” The sentence was rearranged so that the English reader could more clearly see the connection between “casting” (v. 7) and “humble” (v. 6).

NET Notes: 1Pe 5:7

¹ tn Or “throwing on”; “loading.” Some scholars take the participle to function imperativally, or as attendant circumstance – thus, “cast.” See below for discussion.

sn Casting. According to ExSyn 630, “Although treated as an independent command in several modern translations (e.g., RSV, NRSV, NIV), the participle [casting] should be connected with the verb of v 6, ταπεινώθητε [tapeinwqhte, Humble yourselves]. As such, it is not offering a new command, but is defining how believers are to humble themselves. Taking the participle as means enriches the understanding of both verbs: Humbling oneself is not a negative act of self-denial per se, but a positive one of active dependence on God for help.”

² tn Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse.

NET Notes: 1Pe 5:8

¹ sn This phrase may be an allusion to Ps 22:13.

² tc A few mss (B Ψ 0206^vid pc) lack the pronoun τινα (tina), while others have it. Those that have it either put the acute accent over the penult, making this an interrogative pronoun (“whom”; L P 322 323 614 630 945 1243 1739 2298 al), or leave off any accent, making this an indefinite pronoun (“someone”; Ï), or are too early to employ accents but nevertheless have the pronoun τινα (Ì⁷² א A). Generally speaking, the shorter and harder reading is to be preferred. In this instance, the omission of the pronoun would obviously be accommodated for by scribes, since both ζητέω (zhtew, “look, seek”) and καταπίνω (katapinw, “devour”) are transitive verbs. However, if the omission were original, one might expect the position of the pronoun to float in the mss – both before and after the infinitive καταπιεῖν (katapiein, “to devour”). Further, other terms might be expected as well, such as ἕνα ἐξ ὑμῶν ({ena ex Jumwn, “one of you”) or τινα ἐξ ὑμῶν (tina ex Jumwn, “a certain one/someone of you”). The uniformity of both the word and its location suggests that the shorter reading (found in but a few Greek mss) in this instance was a scribal mistake. As to whether the pronoun is interrogative or indefinite, since accents were not a part of the earliest mss, such Greek witnesses are of no help to us in this kind of problem. There would be little difference in meaning between the two in this context.

NET Notes: 1Pe 5:9

¹ tn Grk “whom,” referring to the devil in v. 8. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn Grk “knowing,” a participle that usually denotes a reason for the related action.

³ tn Grk “your brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God (cf. BDAG 19 s.v. ἀδελφότης 1). Another alternative translation would be “your fellow believers,” though this would weaken the familial connotations. This same word occurs in 2:17; there it has been translated “family of believers.”

⁴ tn Grk “your brotherhood in the world,” referring to the Christian community worldwide.

⁵ tn This verb carries the nuance “to accomplish, complete,” emphasizing their faithful endurance in suffering. The verb is passive in Greek (“suffering is being endured by your brotherhood”), but has been translated as an active to give a smoother English style.

⁶ tn Grk “the same things of sufferings.”

NET Notes: 1Pe 5:10

¹ tc ‡ A few important mss (א B 614 630 1505 pc) lack “Jesus” after “Christ,” while the majority include the name (Ì⁷² A P Ψ 33 1739 Ï latt). However, the inclusion is a natural and predictable expansion on the text. NA²⁷ includes ᾿Ιησοῦ (Ihsou, “Jesus”) in brackets, indicating doubts as to its authenticity. .

² tn The pronoun “you” is not used explicitly but is clearly implied by the Greek.

NET Notes: 1Pe 5:11

¹ tn No verb is expressed here but the verb “is” or “belongs” is clearly implied. This doxology expresses a fact for which God should be glorified (as in 4:11), rather than a wish or prayer (“may power be to him”).

NET Notes: 1Pe 5:12

¹ sn The phrase Through Silvanus means either that Silvanus was the secretary (amanuensis) who assisted Peter in writing or composing the letter (cf. Rom 16:22) or that he carried the letter to the churches. The latter sense is more likely since this is the meaning of the Greek wording when it is used elsewhere (cf. Acts 15:23; Ignatius, Letter to the Romans 10:1; Letter to the Philadelphians 11:2; Letter to the Smyrnaeans 12:1; Polycarp, Letter to the Philippians 14), though it is perhaps possible that both ideas could be incorporated by this expression. For a detailed argument regarding this issue, see E. R. Richards, “Silvanus Was Not Peter’s Secretary: Theological Bias in Interpreting διὰ Σιλουανοῦ…ἔγραψα,” JETS 43 (September 2000): 417-32.

² tn Grk “the faithful brother, as I think.”

³ tn These are participles (“encouraging and testifying”) showing purpose. The pronoun object “you” is omitted in Greek but implied by the context.

⁴ tn Grk “in which stand fast.” For emphasis, and due to constraints of contemporary English, this was made a separate sentence in the translation.

NET Notes: 1Pe 5:13

¹ tn Grk “the one in Babylon,” which could refer to some individual woman (“she who is in Babylon”) since the Greek article (here “the one”) is feminine. But it is much more likely to be a veiled reference to a church (the Greek word “church” is also feminine in gender).

² sn Most scholars understand Babylon here to be a figurative reference to Rome. Although in the OT the city of Babylon in Mesopotamia was the seat of tremendous power (2 Kgs 24-25; Isa 39; Jer 25), by the time of the NT what was left was an insignificant town, and there is no tradition in Christian history that Peter ever visited there. On the other hand, Christian tradition connects Peter with the church in Rome, and many interpreters think other references to Babylon in the NT refer to Rome as well (Rev 14:8; 16:19; 17:5; 18:2, 10, 21). Thus it is likely Peter was referring to Rome here.

³ tn Grk “chosen together,” implying the connection “with you” in context.

Geneva Bible: 1Pe 5:1

The ^{( 1 )} elders which are among you ^{( 2 )} I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:

^{( 1 )} He describes peculiarly the office of the Elders, that is to say, of them that have the care of the Church. ^{( 2 )} He uses a preface concerning the circumstance of his own person: that is, that he as their companion communes with them not of manners which he knows not, but in which he is as well experienced as any, and propounds to them no other condition but that which he himself has sustained before them, and still takes the same trouble, and also has the same hope together with them.

Geneva Bible: 1Pe 5:2

^{( 3 ) ( a )} Feed the ^{( 4 )} flock of God which is ^{( 5 )} among you, ^{( 6 )} taking the oversight [thereof], not by constraint, but willingly; not for filthy lucre, but of a ready mind;

^{( 3 )} The first rule: he that is a shepherd let him feed the flock.

^{( a )}

^{( 4 )} The second: Let not shepherd consider, that the flock is not his, but Gods. ^{( 5 )} The third: Let not shepherds invade other men's flocks, but let them feed that which God hath committed unto them. ^{( 6 )} Let the shepherds govern the Church with the word and example of godly and unblamable life, not by force but willingly, not for greedy gain, but with a ready mind, not as lords over God's portion and heritage, but as his ministers.

Geneva Bible: 1Pe 5:3

Neither as being lords over [God's] ^{( b )} heritage, but being ensamples to the flock.

^{( b )} Which is the Christian people.

Geneva Bible: 1Pe 5:4

^{( 7 )} And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

^{( 7 )} That the shepherds' minds are not overcome either with the wickedness of men, or their cruelty, he warns them to continually look at the chief shepherd, and the crown which is laid up for them in heaven.

Geneva Bible: 1Pe 5:5

^{( 8 )} Likewise, ye younger, submit yourselves unto the elder. Yea, all [of you] be subject one to another, and be clothed with humility: ^{( 9 )} for God resisteth the proud, and giveth grace to the humble.

^{( 8 )} He commends many peculiar Christian virtues, and especially modesty: an admonition all of us need, but especially the younger ones by reason of the perverseness and pride of that age. ^{( 9 )} Because pride seems to many to be the way to the glory of this life, the apostle testifies to the opposite, that dishonour and shame is the reward of pride, and glory the reward of modesty.

Geneva Bible: 1Pe 5:6

Humble yourselves therefore ^{( 10 )} under the mighty hand of God, that he may exalt you in due time:

^{( 10 )} Because those proud and lofty spirits threaten the modest and humble, the apostle warns us to set the power of God against the vanity of proud men, and to rely completely on his providence.

Geneva Bible: 1Pe 5:8

^{( 11 )} Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:

^{( 11 )} The cruelty of Satan, who seeks by all means to devour us, is overcome by watchfulness and faith.

Geneva Bible: 1Pe 5:9

Whom resist stedfast in the faith, ^{( 12 )} knowing that the same afflictions are accomplished in your ^{( c )} brethren that are in the world.

^{( 12 )} The persecutions which Satan stirs up, are neither new nor proper to any one man, but from old and ancient times common to the whole Church, and therefore we must suffer patiently, in which we have such and so many fellows of our conflicts and combats.

^{( c )} Amongst your brethren which are dispersed throughout the world.

Geneva Bible: 1Pe 5:10

^{( 13 )} But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle [you].

^{( 13 )} He seals up as with a seal the former exhortation with a solemn prayer, again willing them to ask increase of strength at his hands, of whom they had the beginning, and hope to have the accomplishment: that is, of God the Father in Christ Jesus, in whom we are sure of the glory of eternal life.

Geneva Bible: 1Pe 5:12

^{( 14 )} By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand.

^{( 14 )} Continuance and perseverance in the doctrine of the apostles is the only ground and foundation of Christian strength: Now the sum of the apostles doctrine, is salvation freely given by God.

Geneva Bible: 1Pe 5:13

^{( 15 )} The [church that is] at ^{( d )} Babylon, elected together with [you], saluteth you; and [so doth] Marcus my son.

^{( 15 )} Familiar salutations.

^{( d )} In that famous city of Assyria, where Peter the apostle of circumcision then was.

Commentary -- Verse Range Notes

TSK Synopsis: 1Pe 5:1-14

1 He exhorts the elders to feed their flocks;

5 the younger to obey;

8 and all to be sober, watchful, and constant in the faith;

9 and to resist the cruel adversary the devil.

Maclaren: 1Pe 5:5

The Slave's Girdle

Be clothed with humility: for God resisteth the proud, and giveth grace to the humble.'--1 Peter 5:5.

THE Apostle uses here an expression of a remarkable kind, and which never occurs again in Scripture. The word rendered in the Authorised Version be clothed,' or better in the Revised Version, gird yourselves with,' really implies a little more than either of those renderings suggests. It describes a kind of garment as well as the act of putting it on, and the sort of garment which it describes was a remarkable one. It was a part of a slave's uniform. Some scholars think that it was a kind of white apron, or overall, or something of that sort; others think that it was simply a scarf or girdle; but, at all events, it was a distinguishing mark of a slave, and he put it on when he meant work. And, says Peter, Do you strap round you the slave's apron, and do it for the same reason that He did it, to serve.'

So, then, there are three points in my text, and the first is what we have to wear; second, what we have to wear it for; and, third, why we should wear it.

I. What We Have To Wear.

Gird yourselves with the slave's apron of humility.' Humility does not consist in being, or pretending to be, blind to one's strong points. There is no humility in a man denying that he can do certain things if he can do them, or even refusing to believe he can do them well, if God has given him special faculties in any given direction. That is not humility at all. But to know whence all my strength comes, and to know what a little thing it is, after all; not to estimate myself highly, and, still further, not to be always insisting upon other people estimating me highly, and to think a great deal more about their claims on me than fretfully to insist upon my due modicum of respect and attention from others, that is the sort of temper that Peter means here.

Now, that temper which may recognise fully any gift that God has given me, its sweep and degree, but that nevertheless takes a true, because a lowly, measure of myself, and does not always demand from other people their regard and assistance, that temper is a thing that we can cultivate. We can increase it, and we are all bound to try specifically and directly to do so. Now, I believe that a great part of the feeble and unprogressive character of so many Christian people amongst us is due to this, that they do not definitely steady their thoughts and focus them on the purpose of finding out the weak points to which special attention and discipline should be directed. It is a very easy thing to say, Oh, I am a poor, weak, sinful creature!' It would do you a great deal more good to say, I am a very passionate one, and my business is to control that quick temper of mine,' or, I am a great deal too much disposed to run after worldly advantage, and my business is to subdue that,' or, I am afraid I am rather too close-fisted, and I ought to crucify myself into liberality.' It would be a great deal better, I say, to apply the general confession to specific cases, and to set ourselves to cultivate individual types of goodness, as well as to seek to be filled with the all-compre-hensive root of it all, which lies in union with Jesus Christ. We have often to preach, dear brethren, that the way of self-improvement is not by hammering at ourselves, but by letting God mould us, and to keep the balance right. We have also to insist upon the other side of the truth, and to press the complementary thought that specific efforts after the cultivation of specific vir-tues-and all the more if they are virtues that are not natural to us, for the gospel is given to us to mend our natural tempers--is the duty of all Christian people that would seek to live as Christ would have them.

And how is this to be done? How am I to gird upon myself and to keep-if I may transpose the metaphor into the key of modem English--tightly buckled around me this belt which may hold in place a number of fine articles of clothing?

Well, there are three things, I think, that we may profitably do. Go down deep enough into yourself if you want to cure a lofty estimate of yourself. The top storeys may be beautifully furnished, but there are some ugly things and rubbish down in the cellar. There is not one of us but, if we honestly let the dredge down into the depths, as far down as the Challenger's went, miles and miles down, will bring up a pretty collection of wriggling monstrosities that never have been in the daylight before, and are ugly enough to be always shrouded in their native darkness. Down in us all, if we will go deep enough, and take with us a light bright enough, we shall discover enough to make anything but humility ridiculous, if it were not wicked. And the only right place and attitude for a man who knows himself down to the roots of his being is the publican's when he stood afar off, and would not so much as lift up his eyes to heaven, and said, God be merciful to me a sinner.' Ah, dear friends, it will put an end to any undue exaltation of ourselves if we know ourselves as we are.

Further, let us try to cultivate this temper, by looking at God, and having communion with Him. Think of Him as the Giver of anything in us that is good, and that annihilates our pride. Think of Jesus as our pattern; how that kills our satisfaction in little excellences! If you get high enough up the mountainside, the undulating country which when you were down amongst the knolls showed all variations of level, and where he who lived on the top of one little mound thought himself in a fine, airy situation as compared with his neighbour down in the close valley, is smoothed down, and brought to one uniform level; and from the hilltop the rolling land is a plateau.

I have heard of a child who, when she was told that the sun was ninety-five millions of miles off, asked if that was from the top or the bottom storey of the house! There is about as much difference between the great men and the little, between heroes and the unknown men, as measured against the distance to God, as there is difference in the distance to the sun from the slates and from the cellar. Let us live near God, and so aspiration will come in the place of satisfaction, and the unattained will gleam before us, and beckon us not in vain, and the man that sees what an infinite stretch there is before him will be delivered from the temptations of self-conceit, and will say, Not as though I had already attained, either were already perfected, but I follow after.'

But there is another advice to be given--cultivate the habit of thinking about other people, their excellences, their claims on you. To be always trying to get a footing in a social grade above our own is a poor effort, but there is a sense in which it is good advice--live with your betters. We can all do that. A man writes a bit of a book, preaches a sermon, makes a speech--all the newspapers pat him on the back, and say what a clever fellow he is. But let him steep his mind and his heart in the great works of the great men, and he finds out what a poor little dwarf he is by the side of them. And so all round the circle. Live with bigger men, not with little ones. And learn to discount--and you may take a very liberal discount off--either the praises or the censures of the people round you. Let us rather say, With me it is a very small matter to be judged of man's judgment. He that judgeth me is the Lord.'

There are plenty of hands, foremost among them a black one that is not so much a hand as a claw, ready to snatch the girdle of humility off you! Buckle it tight about you, brother; and in an immovable temper of lowly estimate of yourself live and work.

II. The Second Thought Here Is, What We Are To Wear The Apron Or Girdle For?

The Revised Version makes a little alteration in the reading as well as in the translation of our text, the previous words to which, in the Authorised Version stand, Yea, all of you be subject one to another.' There is another reading which strikes out that clause, and adds a portion of it to the first part of my text, which then runs thus: Yea, all of you gird yourselves with humility to serve one another.' That is what Christian humility is for. The slave put on his garment, whatever it was, when he had work to do.

But perhaps there is a deeper thought here. I wonder if it is fanciful to see in the text one of the very numerous allusions in this epistle to the events in our Lord's Passion. You remember that Jesus laid aside His garments, and took a towel, and girded Himself, and washed the disciples' feet, and then said, The servant is not above His master. I have given you an example, that ye should do as I have done to you.' Probably, I think, there floated before the memory of the man who had said, Lord, Thou shalt never wash my feet,' and then, with the swift recoil to the opposite pole which makes us love Him so much, hurried to say, Lord, not my feet only, but also my hands and my head'--some reminiscence of that upper chamber, and of how the Master had girded Himself with the slave's apron, or towel, in order that He might serve the disciples; and then had told them that that was the pattern for all Christian men, and for all Christian living till the very end.

Service coming from humility, and humility manifested in service, are the requirements laid down in the text. Humility is the preparation for service; and service is the test of humility. If a man does not feel himself to be needy and low, he will never be able, and he will never be willing, to help those that are. You must go down if you would lift up. Laces and velvets and the fine feathers that the peacocks of self-conceit in this world strut about in are terribly in the way of Christian work. Rough work needs rough dress; and the only garb in which we shall be able to do the deeds of self-sacrifice that are needed in order to help our brethren is humility, the preparation for all service.

But, further, service is the test of humility. Plenty of people will say, I know that I have nothing to boast of,' and so forth; but they never do any work. And there is a still more spurious kind of humility, that of a great many professing Christians (I wonder of how many of us) who, when we ask them for any kind of Christian service, say, I do not feel myself at all competent. I am sure I could not take a class in the Sunday School. I do not feel sufficiently master of the subject. I cannot talk. I have no facilities for influencing other people,' and so on. Too many of us are very humble when there is anything to be done, and never at any other time as far as anybody can see; and that sort of humility the Apostle does not commend. It is unfortunately very frequent amongst professing Christians. Christian humility is not particular about the sort of work it does for Jesus. Never mind whether you are on the quarter-deck, with gold lace on your coat and epaulettes on your shoulders as an officer, or whether you are a cabin-boy doing the humblest duties, or a stoker working away down fifty feet below daylight. As long ay the work is done for the great Admiral, that is enough; and whoever does any work for Him will never want for a reward. There are some of us who like to be officers, but do not like carrying a musket in the ranks. Humility is the preparation for service, and service is the test of humility.

III. Lastly, Why We Should Wear This Girdle.

There is one reason given in my text, which Peter quotes from the Old Testament. God resisteth the proud, but giveth grace to the humble.' That is often true even in regard to outward life. Providence and man often seem to be in league together to lift up the lowly ones and thwart the proud. If a man walks with his head very high, in this low-roofed world, he is pretty sure to get it knocked against the rafters before he has done. But it is the spiritual region that the Apostle is thinking about, in which the one condition of receiving God's grace is a lowly sense of my own character and nature, which is conscious of sin and weakness, and waits before Him. And the one condition of not receiving any of that grace is to keep a stiff upper lip and a high head. If I think that I am rich, and increased with goods, and have need of nothing,' that nothing' is exactly what I shall get from God, and if I ,have need of everything, and know that I have, that everything' is what I shall get from Him. He resisteth the proud, and He giveth grace to the humble.' On the high barren mountain-tops the dew and the rain slide off and find their way down to the lowly valleys, where they run as fertilising rivers. And the man that is humble and of a contrite heart, with that man will I dwell, saith the Lord.' If we gird ourselves with the slave's dress of humility, then we shall one day have to say, My ,soul shall rejoice in the Lord, for He hath clothed me with the garments of salvation; and He hath covered me with the robe of righteousness; as a bridegroom decketh himself with his ornaments, and as a bride adorneth herself with her jewels.'

Maclaren: 1Pe 5:12

Sylvanus

By Sylvanus, our faithful brother, as I account him, I have written unto you briefly.'--1 Peter 5:12 (R. V.).

I ADOPT the Revised Version because, in one or two small points, it brings out more clearly the Apostle's meaning. This Sylvanus is, beyond all reasonable doubt, the same man who is known to us in the Acts of the Apostles by the name of Silas. A double name was very common amongst Jews, whose avocations brought them into close connection with Gentiles. You will find other instances of it amongst the Apostles: in Paul himself, whose Hebrew name was Saul; Simon and Peter; and probably in Bartholomew and Nathanael. And there is no reasonable doubt that a careful examination of the various places in which Silas and Sylvanus are mentioned shows that they were borne by one person.

Now let me put together the little that we know about this man, because it will help us to some lessons, He was one of the chief men in the church at Jerusalem when the dispute arose about the necessity for circumcision for the Gentile Christians. He was despatched to Antioch with the message of peace and good feeling which the church at Jerusalem wisely sent forth to heal the strife. He remained in Antioch, although his co-deputy went back to Jerusalem; and the attraction of Paul--the great mass of that star--drew this lesser light into becoming a satellite, moving round the greater orb. So, when the unfortunate quarrel broke out between Paul and Barnabas, and the latter went sulkily away by himself with his dear John Mark, without his brethren's blessing, Paul chose Silas and set out upon his first missionary tour. He was Paul's companion in the prison and stripes at Philippi, and in the troubles at Thessalonica; and, though they were parted for a little while, he rejoined the Apostle in the city of Corinth. From thence Paul wrote the two letters to the Thessalonians, both of which are sent in the name of himself and Silas or Sylvanus. There is one more reference to Sylvanus in the Second Epistle to the Corinthians, which mentions him as having been associated with Paul in the evangelisation of the church there.

Then he drops out of the book altogether, and we never hear anything more about him, except this one passing reference, which shows us to him in an altogether new relation. He is no longer attached to Paul, but to Peter. Paul was probably either in prison, or, possibly, martyred. At all events, Sylvanus now stood to Peter in a relationship similar to that in which he formerly stood to Paul. He was evidently acquainted with and known to the churches to whom this letter was addressed, and, therefore, is chosen to carry Peter's message to them.

Now I would suggest, in passing, how Sylvanus' relations to the two Apostles throws light upon the perfectly cordial alliance between them, and how it shatters into fragments the theory which was thought to be such a wonderful discovery some years ago, as to the great schism' in the early church between one section, led by Peter, and the more liberal party, headed by Paul. Instead of that, we find the two men working together, and the only division between them was not as to the sort of gospel they preached, but as to the people to whom they preached. This little incident helps us to realise how natural it was for a man steeped in Paul's teaching to attach himself, if circumstances suggested it, to the person who has been said to have been antagonistic in the whole drift of his conceptions of Christianity to that Apostle.

But I do not wish to speak about that now. I take this figure of a man who so contentedly and continually took such a subordinate place--played second fiddle quite willingly all his days, and who toiled on without any notice or record, and ask whether it does not teach one or two things.

I. First, Then, I Think We May See Here A Hint As To The Worth And Importance Of Subordinate Work.

Not a syllable that Silas ever said is recorded in Scripture. He had been a chief man among the brethren when he was in Jerusalem, but, like some other chief men in little spheres, he came to be anything but a chief man when he got alongside of Paul, and found his proper work. He did not say: I have always pulled the stroke oar, and I am not going to be second. I do not intend to be absorbed in this man's brilliant lustre. I would rather have a smaller sphere where my light may not suffer by comparison than be overshone by him.' By no means! He could not do Paul's work, but he could endure stripes along with him in the prison at Philippi, and he took them. He could not write as Peter could; it was not his work to do that. But he could carry one of Peter's letters. And so, by Sylvanus, a faithful brother, I have written to you.' Perhaps Sylvanus was amanuensis as well as letter-carrier, for I daresay Peter was no great hand with a pen; he was better accustomed to haul nets. At all events, subordinate work was what God had set him to do, and so he found joy in it.

Well, then, is not that a pattern for us? People in the world or in the Church who can do prominent work are counted by units; and those who can do valuable subordinate work are counted by thousands--by millions. Those members which seem to be more feeble are the more necessary,' says Paul. It is a great truth, which it would do us all good to lay more to heart.

It is hard to tell what is superior and what is subordinate work. I suppose that in a steam engine the smallest rivet is quite as essential as the huge piston, and that if the rivet drops out the piston-rod is very likely to stop rising and falling. So it is a very vulgar way of talking to speak about A. s work being large and B. s work being small, or to assume that we have eyes to settle which work is principal and which subordinate.

The Athenians, who deemed themselves wisest in the world, thought there were few people of less importance than the fanatical Jew who was preaching a strange story about what they knew so little of that they took Jesus and Resurrection to be the names of a pair of gods, one male and one female. But in the eyes that see truly--the eyes of God--the relative importance of Apostle and Stoic was otherwise appraised.

We cannot tell, as the book of Ecclesiastes has it, which shall prosper--this or that.' And if we begin to settle which is important work, we shall be sure to make mistakes, both in our judgment about other people, and in our sense of the obligations laid upon ourselves. Let us remember that when a thing is to be done by the cooperation of a great many parts, each part is as important as the other, and each is indispensable. Although more glory may come to the soldiers who go to the front and do the fighting, the troops miles in the rear, that are quietly in camp looking after the stores and keeping open the lines of communication, are quite as essential to the success of the campaign. Their names will not get into the gazette; there will probably not be any honours at the conclusion of the war showered upon them; but, if they had not been doing their subordinate work, the men at the front would never have been able to do theirs. Therefore, the old wise law in Israel was: As his part is that goeth down into the battle, so shall his part be that tarrieth by the stuff; they shall part alike.'

And so it is good for people that have only one talent, and cannot do much, and must be contented to help somebody else that can do more, to remember this pretty little picture of Sylvanus, the faithful brother,' contented all his life to be a satellite of somebody; first of all helping Paul, and then helping Paul's brother Peter. Let us not be too lazy, or too proud with the pride that apes humility, to do the little that we can do because it is little.

II. Another Lesson Which Is Own Sister To That First One,

But which may be taken for a moment separately, is, the importance and obligation of persistently doing our task, though nobody notices it.

As I remarked, there is not one word of anything that Sylvanus said, or of anything that he did apart from Paul or Peter, recorded. And for all the long stretch of years --we do not know how many, but a very large number--that lie between this text of mine, where we find him in conjunction with Peter, and that day at Corinth, where we left him with Paul, the Acts of the Apostles does not think it worth while to mention his name. Was he sitting with his hands in his pockets all the while, do you think, doing no Christian work? Did he say, as some good people are apt to say now, Well, I went to teach in Sunday School for a while, and I took an interest in this, that, or the other thing for a bit, but nobody took any notice of me; and I supposed I was not wanted, and so I came away!

Not he. That is what a great many of us do. Though we sometimes are not honest enough to say it to ourselves, yet we do let the absence of recognition' (save the mark) influence us in the earnestness of our Christian work to far too great an extent. And I dare say there are good friends among us who, if they would be quite honest with themselves, would take the hint, and, if I may use such a word, the rebuke, to themselves.

Dear brethren, all the work that any of us do has to become unnoticed after a little while. It will not last. Nobody will know about you or me thirty years after we are dead. What does it matter whether they know anything about us, or say anything about us, or pat us on the back for anything that we do, or recognise our service whilst we live? Surely, if we are Christian men and women, we have a better reason for working than that. I will never forget any of their works.' That ought to be enough for us, ought it not? Whoever forgets, He remembers; and if He remembers, He will not remain in our debt for anything that we have done.

So let us keep on, noticed or unnoticed; it matters very little which it is. There is a fillip, no doubt--and we should not be men and women if we did not feel it--in the recognition of what we have tried to do. And sometimes it comes to us; but the absence of it is no reason for slackening our work. And this man, so patiently and persistently pegging away' at his obscure task during all these years which have been swallowed up in oblivion, may preach a sermon to us all.

Only let us remember that he also shows us that unnoticed work is noticed, and that unrecorded services are recorded. Here are you and I, nineteen centuries after he is dead, talking about him, and his name will live and last as long as the world, because, though written in no other history, it has been recorded here. Jesus Christ's record, the Book of Life, contains the names of fellow-labourers' whose names have dropped out of every other record; and that should be enough for us. Sylvanus did no work that Christ did not see, and no work that Christ did not remember, and no work of which he did not, eighteen hundred years since, enter into the enjoyment of the fruit, and which he enjoys up there, whilst we are thinking about him down here.

III. The Last Thing That I Would Suggest Is--Here Is An Example To Us Of A Character Which We Can All Earn, And Which Will Be The Best That Any Man Can Get.

A great genius, a wise philosopher, an eloquent preacher, a statesman, a warrior, poet, painter? No! A faithful brother.' He may have been a commonplace one. We do not know anything about his intellectual capacity. He may have had very narrow limitations and very few powers, or he may have been a man of large faculty and acquirements. But these things drop out of sight; and this remains--that he was faithful. I suppose the eulogium is meant in both senses of the word. The one of these is the root of the other; for a man that is full of faith is a man who may be trusted, is reliable, and will be sure to fulfil all the obligations of his position, and to do all the duties that are laid upon him.

You and I, whether we are wise or not, whether we are learned or not, whether we have large faculties or not, whether we have great opportunities or very small ones, can all equally earn that name if we like. If the perfect judgment, the clear eye, of Jesus Christ beholds in us qualities which will permit Him to call us by that name, what can we want better? A faithful brother.' Trust in Christ; let that be the animating principle of all that we do, the controlling power that restrains and limits and stimulates and impels. And then men will know where to have us, and will be sure, and rightly sure, that we shall not shirk our obligations, nor scamp our work, nor neglect our duties. And being thus full of faith, and counted faithful by Him, we need care little what men's judgments of us may be, and need desire no better epitaph than this--a faithful brother.

An Apostolic Testimony And Exhortation

"I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand.'--1 Peter 5:12.

I HAVE written briefly,' says Peter. But his letter, in comparison with the other epistles of the New Testament, is not remarkably short; in fact, is longer than many of them. He regards it as short when measured by the greatness of its theme. For all words which are devoted to witnessing to the glory of God revealed in Jesus Christ, must be narrow and insufficient as compared with that, and after every utterance the speaker must feel how inadeqate his utterance has been. So in that word briefly' we get a glimpse of the Apostle's conception of the transcendent greatness of the Gospel which he had to proclaim. This verse seems to be a summary of the contents of the Epistle. And if we observe the altered translation of the latter portion of my text which is given in the Revised Version, we shall see that the verse is itself an example of both testifying' and exhorting. For the last clause is not, as our Authorised Version renders it, Wherein ye stand'--a statement of a fact, however true that may be--but a commandment, In which stand fast.' And so we have here the Apostle's all-sufficient teaching, and this all-comprehensive exhortation. He witnesses' that this is the true grace of God, and because it is, he exhorts, stand fast therein.' Let us look at these two points.

I. Peter's Testimony.

Now there is a very beautiful, though not, to superficial readers, obvious, significance in this testimony.

This is the true grace of God.' What is meant by this'? Not merely the teaching which he has been giving in the preceding part of the letter, but that which somebody else had been giving. Now these churches in Asia Minor, to whom this letter was sent, were in all probability founded by the Apostle Paul, or by men working under his direction: and the type of doctrine preached in them was what people nowadays call Pauline. And here Peter puts his seal on the teaching that had come from his brother Apostle, and says: The thing that you have learned, and that I have had no part in communicating to you, this is the true grace of God.' If such be the primary application of the words (and I think there can be little doubt that it is), then we have an interesting evidence, all the stronger because unobtrusive, of the cordial understanding between the two great leaders of the Church in apostolic times; and the figments that have been set forth, with great learning and little common sense, about the differences that divided these great teachers of Christianity, melt away into thin air. Their division was only a division of the field of labour. They would that I should go unto the Gentiles, and they unto the circumcision.' All the evidence confirms what Paul says, Whether it were they or I, so we preach, and so' all the converts believed.' Thus it is not without significance and beauty that we here see dimly through the ages Peter stretching out his hands to Paul's convert, and saying, This--which my beloved brother Paul taught you--this is the true grace of God.'

But, apart altogether from that thought, note two things; the one, the substance of this witness-bearing; and the other, Peter's right to bear it. As to the substance of the testimony; grace,' which has become a threadbare word in the minds of many people, used with very little conception of its true depth and beauty of meaning, is properly love in exercise towards inferior and sinful creatures who deserve something else. Condescending, pardoning, and active love, is its proper meaning. And, says Peter, the inmost significance of the gospel is that it is the revelation of such a love as being in God's heart.

Another meaning springs out of this. That same message is not only a revelation of love, but it is a communication of the gifts of love. And the true grace of God' is shorthand for all the rich abundance and variety and exuberant manifoldness and all-sufficiency of the sevenfold perfect gifts for spirit and heart which come from faith in Jesus Christ. The truths that lie here in the Gospel, the truths which glow and throb in this letter of Peter's, are the revelation and the communication to men of the rich gifts of the Divine heart, which will all flow into that soul which opens itself for the entrance of God's word. And what are these truths? The main theme of this letter is Jesus Christ, the Lamb of God, that was slain. Ye were as sheep going astray, but are now returned unto the Shepherd and Bishop of your souls.' He dwells upon Christ's innocence, upon Christ's meekness; but most of all upon the Christ that died, whom, having not seen, we love, and in whom, though unseen, we, believing, receive the end of our faith'--and the end of the gospel--even the salvation of our souls.'

Thus, dear brethren, this gospel, the gospel of the Divine Christ that died for our sins, and lives to give His Spirit to all waiting hearts; this is the true grace of God. It is very needful for us to keep in view always that lofty conception of what this gospel is, that we may not bring it down to the level of a mere theory of religion; nor think of it as a mere publication of dry doctrines; that we may not lose sight of what is the heart of it all, but may recognise this fact, that a gospel out of which are struck, or in which are diminished, the truths of the sacrifice of Christ and His ever-living intercession for us, is not the true grace of God, and is neither a revelation of His love to inferior and sinful men, nor a communication of His gifts to our weakness. Let us remember Peter's witness. This--the full gospel of incarnation, sacrifice, resurrection, ascension, and reign in glory, and return as Judge--this, and nothing else, is the true grace of God.' And this gospel is not exalted to its highest place unless it is regarded as such by our waiting and recipient hearts.

Further, what right had this man to take this position and say, I testify that this is the true grace of God'? He was no great genius; he did not know anything about comparative religion, which is nowadays supposed to be absolutely essential to understanding any one religion. He was not a scholar or a philosopher. What business had he to bring in his personality thus, as if he were an authority, and say, I testify that this is the true grace of God'?

Well there are two or three answers: one peculiar to him and others common to all Christian people. The one peculiar to him is, as I believe, that he was conscious, and rightly conscious, that Jesus Christ had bestowed upon him the power to witness, and the authority to impose his testimony upon men as a word from God. In the most inartificial and matter-of-course way Peter here lets us see the apostolic conception of apostolic authority. He had a right--not because of what he was himself, but because of the authority which Christ had conferred on him--to say to men, I do not ask you to give heed to me, Peter. I myself also am a man (as he said to Cornelius), but I call on you to accept Christ's word, spoken through me, His commissioned messenger, when I testify, and through me Christ testifies, that this is the true grace of God.'

Now no one but an apostle has the right to say that; but we Christian people have a right to say something like it, and if we have not apostolic authority, we may have what is very nearly as good, and sometimes as powerful in its effect upon other people, and that is authority based on personal experience. If we have plunged deep into the secrets of God, and lived closely and faithfully in communion with Him, and for ourselves have found the grace of God, His love and the gifts of His love, coming into our lives, and ennobling, calming, elevating each of us; then we, too, have a right to go to men and say, Never mind about me; never mind about whether I am wise or foolish, I do not argue, but I tell you I have tasted the manna, and it is sweet. I have drunk of the water, and it comes cool and fresh from the rock. One thing I know, that whereas I was blind, now I see. I believed, and therefore have I spoken, and on the strength of my own tasting of it, I testify that this, which has done so much for me, is the true grace of God.' If we testify thus, and back up our witness with lives corresponding, some who are wholly untouched by a preacher's eloquence and controversialists' arguments, will probably be led by our attestation to make the experiment for themselves. Ye are My witnesses,' says God. He did not say, Ye are my advocates.' He did not bid us argue for Him, but He bid us witness for Him.

II. Further, Notice Peter's Exhortation.

According to the right rendering the last clause is, as I have already said, in which stand fast.' The translation in the Authorised Version, in which ye stand,' gives a true thought, though not the Apostle's intention here. For, as a matter of fact, men cannot stand upright and firm unless their feet are planted on the rock of that true grace of God. If our heels are well fixed on it, then our goings will be established. It is no use talking to men about steadfastness of purpose, stability of life, erect independence, resistance to antagonistic forces, and all the rest, unless you give them something to stand upon. If you talk so to a man who has his foot upon shifting sands or slippery clay; the more he tries the deeper will he sink into the one, or slide the further upon the other. The best way to help men to stand fast is to give them something to stand upon. And the only standing ground that will never yield, nor collapse, nor, like the quicksand with the tide round it, melt away, we do not know how, from beneath our feet, is the grace of God.' Or, as Dr. Watts says, in one of his now old-fashioned hymns:--

Lo! on the solid Rock I stand,And all beside is shifting sand.'

However, that is not what the Apostle Peter meant. He says, See that you keep firmly your position in reference to this true grace of God.' Now I am not going to talk to you about intellectual difficulties in the way of hearty and whole-souled acceptance of the gospel rev-elation--difficulties which are very real and very widespread in these days, but which possibly very slightly affect us; at least I hope so.

But whilst these slay their thousands, the difficulties that affect us all in the way of keeping a firm hold on, or firm standing in (for the two metaphors coalesce) the gospel, which is the true grace of God, are those that arise from two causes working in combination. One is our own poor weak hearts, wavering wills, strong passions, unbridled desires, forgetful minds; and the other is all that army and babel of seductions and inducements, in occupations legitimate and necessary, in enjoyments which are in themselves pure and innocent, in family delights, in home engagements, in pursuits of commerce or of daily business--all that crowd of things that tempt us to forget the true grace and to wander away in a foolish and vain search after vain and foolish substitutes.

Dear brethren, it is not so much because there are many adversaries in the intellectual world as because we are such weak creatures ourselves, and the world around us is so strong against us, that we need to say to one another and to ourselves, over and over again, Stand ye fast therein.' You cannot keep hold of a rope even, without the act of grasping tending to relax, and there must be a conscious and repeated tightening up of the muscles, or the very cord on which we hang for safety will slip through our relaxed palms. And however we may be convinced that there are no hope and no true blessedness for us except in keeping hold of God, we need that grasp to be tightened up by daily renewed efforts, or else it will certainly become slack, and we shall lose the thing that we should hold fast. So my text exhorts us against ourselves, and against the temptations of the world, which are always present with us, and are far more operative in bringing down the temperature of the Christian Church, and of its individual members, than any chilling that arises from intellectual doubts.

And how are we to obey the exhortation? Well, plainly, if this' is the revelation of God in Jesus Christ, the true grace of God' which alone will give stability to our feet, then we shall not stand fast' in it unless we make conscious efforts to apprehend, and comprehend, and keep hold of it in our minds as well as in our hearts. May I say one very plain word? I am very much afraid that people do not read their Bibles very much now (or if they do read them, they do not study them), and that anything like an intelligent familiarity with the whole sweep of the great system (for it is a system) of Divine truth, evolved at sundry times and in divers manners' in this Word, is a very rare thing amongst even good people. They listen to sermons, with more or less attention; they read newspapers, no doubt; they read good little books, and magazines, and the like; and volumes that profess to be drawn from Scripture. These are all right and good in their place. But sure I am that a robust and firm grasp of the gospel, which is the grace of God,' is not possible with a starvation diet of Scripture. And so I would say, try to get hold of the depth and width of meaning in the Word.

Again, try to keep heart and mind in contact with it amidst distractions and daily duties. Try to bring the principles of the New Testament consciously to bear on the small details of everyday life. Do you look at your day's work through these spectacles? Does it ever occur to you, as you are going about your business, or your profession, or your domestic work, to ask yourselves what bearing the gospel and its truths have upon these? If my ordinary, so-called secular, avocations are evacuated of reference to, and government by, the Word of God, I want to know what of my life is left as the sphere in which it is to work. There is no need that religion and daily life should be kept apart as they are. There is no reason why the experience of to-day, in shop, and count-ing-house, and kitchen, and study, should not cast light upon, and make more real to me, the true grace of God.' Be sure that you desire, and ask for, and put yourself in the attitude of receiving, the gifts of that love, which are the graces of the Christian life. And when you have got them, apply them, that you may be able to withstand in the evil day; and, having done all, to stand.

Maclaren: 1Pe 5:13

The Church In Babylon

The church that is at Babylon, elected together with you, saluteth you.'--1 Peter 5:13.

WE have drawn lessons in previous addresses from the former parts of the closing salutations of this letter. And now I turn to this one to see what it may yield us. The Revised Version omits the church,' and substitutes she'; explaining in a marginal note that there is a difference of opinion as to whether the sender of the letter is a community or an individual. All the old MSS., with one weighty exception, follow the reading she that is in Babylon.' But it seems so extremely unlikely that a single individual, with no special function, should be bracketed along with the communities to whom the letter was addressed, as elected together with' them, that the conclusion that the sender of the letter is a church, symbolically designated as a lady,' seems the natural one.

Then there is another question--where was Babylon?

An equal diversity of opinion has arisen about that. I do not venture to trouble you with the arguments pro and con, but only express my own opinion that Babylon' means Rome.

We have here the same symbolical name as in the Book of Revelation, where, whatever further meanings are attached to the designation, it is intended primarily as an appellation for the imperial city, which has taken the place filled in the Old Testament by Babylon, as the concentration of antagonism to the Kingdom of God.

If these views of the significance of the expression are adopted we have here the Church in Rome, the proud stronghold of worldly power and hostility, sending its greetings to the scattered Christian communities in the provinces of what is now called Asia Minor. The fact of such cordial communications between communities separated by so many contrarieties as well as by race and distance, familiar though it is, may suggest several profitable considerations, to which I ask your attention.

I. We Have Here An Object Lesson As To The Uniting Power Of The Gospel.

Just think of the relations which, in the civil world, subsisted between Rome and its subject provinces; the latter, with bitter hatred in their hearts to everything belonging to the oppressing city, having had their freedom crushed down and their aspirations ruthlessly trampled upon; the former, with the contempt natural to metropolitans in dealing with far-off provincials. The same kind of relationship subsisted between Rome and the outlying provinces of its unwieldly empire as between England, for instance, and its Indian possessions. And the same uniting bond came in which binds the Christian converts of these Eastern lands of ours to England by a far firmer bond than any other. There was springing up amidst all the alienation and hatred and smothered rebellion a still incipient, but increasing, and even then strong bond that held together Roman Christians and Cappa-docian believers. They were both one in Christ Jesus.' The separating walls were high, but, according to the old saying, you cannot build walls high enough to keep out the birds; and spirits, winged by the common faith, soared above all earthly-made distinctions and met in the higher regions of Christian communion. When the tide rises it fills and unifies the scattered pools on the beach. So the uniting power of Christian faith was manifest in these early days, when it bound such discordant elements together, and made the church that was in Babylon' forget that they were to a large extent Romans by birth, and stretch out their hands, with their hearts in them, to the churches to whom this letter was sent.

Now, brethren, our temptation is not so much to let barriers of race and language and distance weaken our sense of Christian community, as it is to let even smaller things than these do the same tragical office for us. And we, as Christian people, are bound to try and look over the fences of our denominations' and churches, and recognise the wider fellowship and larger company in which all these are merged. God be thanked! there are manifest tokens all round us to-day that the age of separation and division is about coming to an end. Yearnings for unity, which must not be forced into acts too soon, but which will fulfil themselves in ways not yet clear to any of us, are beginning to rise in Christian hearts. Let us see to it, dear friends, that we do our parts to cherish and to increase these, and to yield ourselves to the uniting power of the common faith.

II. We Note, Further, The Clear Recognition Here Of What Is The Strong Bond Uniting All Christians.

Peter would probably have been very much astonished if he had been told of the theological controversies that were to be waged round that word elect.' The emphasis here lies, not on elect,' but on together.' It is not the thing so much as the common possession of the thing which bulks largely before the Apostle. In effect he says, The reason why these Roman Christians that have never looked you Bithynians in the face do yet feel their hearts going out to you, and send you their loving messages, is because they, in common with you, have been recipients of precisely the same Divine act of grace.' We do not now need to discuss the respective parts of man and God in it, nor any of the interminable controversies that have sprung up around the word. God had, as the fact of their possession of salvation showed, chosen Romans and Asiatics together to be heirs of eternal life. By the side of these transcendent blessings which they possessed in common, how pitiably small and insignificant all the causes which kept them apart looked and were!

And so here we have a partial parallel to the present state of Christendom, in which are seen at work, on one hand, superficial separation; on the other, underlying unity. The splintered peaks may stand, or seem to stand, apart from their sister summits, or may frown at each other across impassable gorges, but they all belong to one geological formation, and in their depths their bases blend indistinguishably into a continuous whole. Their tops are miles apart, but beneath the surface they are one. And so the things that bind Christian men together are the great things and the deepest things; and the things that part them are the small and superficial ones. Therefore it is our wisdom--not only for the sake of the fact of our unity and for the sake of our consciousness of unity, but because the truths which unite are the most important ones--that they shall bulk largest in our hearts and minds. And if they do, we shall know our brother in every man that is like-minded with us towards them, whatever shibboleth may separate us. I spoke a moment ago about the separate pools on the beach, and the tide rising. When the tide goes down, and the spiritual life ebbs, the pools are parted again. And so ages of feeble spiritual vitality have been ages of theological controversy about secondary matters; and ages of profound realisation by the Church of the great fundamentals of gospel truth have been those when its members were drawn together, they knew not how. Hence they can say of and to each other, Elect together with you.'

Brethren, for the sake of the strength of our own religious life, do not let us fix our attention on the peculiarities of our sects, but upon the catholic truths believed everywhere, always, by all. Then we shall walk in a large place,' and feel how many there are that are possessors of like precious faith' with ourselves.

III. Then, Lastly, We May Find Here A Hint As To The Pressing Need For Such A Realisation Of Unity.

The church that is in Babylon' was in a very uncongenial place. Thank God, no Babylon is so Babylonish but that a Church of God may be found planted in it. No circumstances are so unfavourable to the creation and development of the religious life but that the religious life may grow there. An orchid will find footing upon a bit of stick, because it draws nourishment from the atmosphere; and they who are fed by influx of the Divine Spirit may be planted anywhere, and yet flourish in the courts of our God. So the church that is in Babylon' gives encouragement as to the possibility of Christian faith being triumphant over adverse conditions.

But it also gives a hint as to the obligation springing from the circumstances in which Christian people are set, to cultivate the sense of belonging to a great brotherhood. Howsoever solitary and surrounded by uncongenial associations any Christian man may be, he may feel that he is not alone, not only because his Master is with him, but because there are many others whose hearts throb with the same love, whose lives are surrounded by the same difficulties. It is by no means a mere piece of selfish consolation which this same Apostle gives in another part of his letter, when he bids the troubled so be of good cheer, as remembering that the same afflictions were accomplished in the brotherhood which is in the world.' He did not mean to say, Take comfort, for other people are as badly off as you are,' but he meant to call to the remembrance of the solitary sufferer the thousands of his brethren who were dreeing the same weird' in the same uncongenial world.

If thus you and I, Christian men, are pressed upon on all sides by such worldly associations, the more need that we should let our hearts go out to the innumerable multitude of our fellows, companions in the tribulation, and patience, and kingdom of Jesus Christ. Precisely because the Roman believers were in Babylon, they were glad to think of their brethren in Asia. Isolated amidst Rome's splendours and sins, it was like a breath of cool air stealing into some banqueting house heavy with the fumes of wine, or some slaughter-house reeking with the smell of blood, to remember these far-off partakers of a purer life.

But if I might for a moment diverge, I would venture to say that in the conditions of thought, and the tendencies of things in our own and other lands, it is more than ever needful that Christian people should close their ranks, and stand shoulder to shoulder. For men who believe in a supernatural revelation, in the Divine Christ, in an atoning Sacrifice, in an indwelling Spirit, are guilty of suicidal folly if they let the comparative trivialities that part them, separate God's army into isolated groups, in the face of the ordered battalions that are assaulting these great truths.

Because persecution was beginning to threaten and rumble on the horizon, like a rising thundercloud, it was the more needful, in Peter's time, that Christians parted by seas, by race, language, and customs, should draw together. And for us, fidelity to our testimony and loyalty to our Master, to say nothing of common sense and the instinct of self-preservation, command Christian men in this day to think more, and to speak more, and to make more, of the great verities which they all possess in common.

Thus, brethren, living in Babylon, we should open our windows to Jerusalem; and though we dwell here as aliens, we may say, We are come unto the city of the living God, the heavenly Jerusalem; to an innumerable company of angels; to the spirits of just men made perfect; and to the Church of the first-born whose names are written in Heaven.'

Marcus, My Son

So doth Marcus, my son.'--1 Peter 5:13.

THE outlines of Mark's life, so far as recorded in Scripture, are familiar. He was the son of Mary, a woman of some wealth and position, as is implied by the fact that her house was large enough to accommodate the many' who were gathered together to pray for Peter's release. He was a relative, probably a cousin (Col. 4:10, Revised Version), of Barnabas, and possibly, like him, a native of Cyprus. The designation of him by Peter as my son' naturally implies that the Apostle had been the instrument of his conversion. An old tradition tells us that he was the young man' mentioned in his Gospel who saw Christ arrested, and fled, leaving his only covering in the captor's hands. However that may be, he and his relatives were early and prominent disciples, and closely connected with Peter, as is evident from the fact that it was to Mary's house that he went after his deliverance. Mark's relationship to Barnabas made it natural that he should be chosen to accompany him and Paul on their first missionary journey, and his connection with Cyprus helps to account for his willingness to go thither, and his unwillingness to go further into less known ground. We know how he left the Apostles, when they crossed from Cyprus to the mainland, and retreated to his mother's house at Jerusalem. We have no details of the inglorious inactivity in which he spent the time until the proposal of a second journey by Paul and Barnabas. In the preparations for it, the foolish indulgence of his cousin, far less kind than Paul's wholesome severity, led to a rupture between the Apostles, and to Barnabas setting off on an evangelistic tour on his own account, which received no sympathy from the church at Antioch, and has been deemed unworthy of record in the Acts.

Then followed some twelve years or more, during which Mark seems to have remained quiescent; or, at all events, he does not appear to have had any work in connection with the great Apostle. Then we find him reappearing amongst Paul's company when he was in prison for the first time in Rome; and in the letters to Colossae he is mentioned as being a comfort to the Apostle then. He sends salutations to the Colossians, and is named also in the nearly contemporaneous letter to Philemon. According to the reference in Colossians, he was contemplating a journey amongst the Asiatic churches, for that in Colossae is bidden to welcome him. Then comes this mention of him in the text. The fact that Mark was beside Peter when he wrote seems to confirm the view that Babylon here is a mystical name for Rome; and that this letter falls somewhere about the same date as the letters to Colossae and Philemon. Here again he is sending salutations to Asiatic churches. We know nothing more about him, except that some considerable time after, in Paul's last letter, he asks Timothy, who was then at Ephesus, the headquarters of the Asiatic churches, to take Mark,' who, therefore, was apparently also in Asia, and bring him' with him to Rome; for,' says the Apostle, beautifully referring to the man's former failure, he is profitable to me for'--the very office that he had formerly flung up--the ministry.'

So, possibly, he was with Paul in his last days. And then, after that, tradition tells us that he attached himself more closely to the Apostle Peter; and, finally, at his direction and dictation, became the evangelist who wrote the Gospel according to Mark.'

Now that is his story; and from the figure of this Marcus, my son,' and from his appearance here in this letter, I wish to gather two or three very plain and familiar lessons.

I. The First Of Them Is The Working Of Christian Sympathy.

Mark was a full-blooded Jew when he began his career. John, whose surname was Mark,' like a great many other Jews at that time, bore a double name--one Jewish, John,' and one Gentile, Marcus.' But as time goes on we do not hear anything more about John,' nor even about John Mark,' which are the two forms of his name when he is first introduced to us in the Acts of the Apostles, but he finally appears to have cast aside his Hebrew and to have been only known by his Roman name. And that change of appellation coincides with the fact that so many of the allusions which we have to him represent him as sending messages of Christian greeting across the sea to his Gentile brethren. And it further coincides with the fact that his gospel is obviously intended for the use of Gentile Christians, and, according to an old and reliable tradition, was written in Rome for Roman Christians. All of which facts just indicate two things, that the more a man has real operative love to Jesus Christ in his heart, the more he will rise above all limitations of his interests, his sympathy, and his efforts, and the more surely will he let himself out, as far as he can, in affection towards and toils for all men.

This change of name, though it is a mere trifle, and may have been adopted as a matter of convenience, may also be taken as reminding us of a very important truth, and that is, that if we wish to help people, the first condition is that we go down and stand on their level, and make ourselves one with them, as far as we can. And so Mark may have said, I have put away the name that parts me from these Gentiles, for whom I desire to work, and whom I love; and I take the name that binds me to them.' Why, it is the very same principle, in a small instance--just as a raindrop that hangs on the thorn of a rose-bush is moulded by the same laws that shape the great sphere of the central sun--it is a small instance of the great principle which brought Jesus Christ down into the world to die for us. You must become like the people that you want to help. Forasmuch as the children were partakers of flesh and blood, He also Himself likewise took part of the same, that He might deliver them.' And so, not only the duty of widening our sympathies, but one of the supreme conditions of being of use to anybody, are set forth in the comparatively trifling incident, which we pass by without noticing it, that this man, a Jew to his finger-tips, finally found himself--or, rather, finally was carried, for it was no case of unconscious drifting--into the position of a messenger of the Cross to the Gentiles; and for the sake of efficiency in his work, and of getting close by the side of people whom he wanted to influence, flung away deliberately that which parted him from them. It is a small matter, but a little window may show a very wide prospect.

II. The History Of Mark Suggests The Possibility Of Overcoming Early Faults.

We do not know why he refused to bear the burden of the work that he had so cheerily begun. Probably the reason that I have suggested may have had something to do with it. When he started he did not bargain for going into unknown lands, in which there were many toils to be encountered. He was willing to go where he knew the ground, and where there were people that would make things easy for him; but when Paul went further afield, Mark's courage ebbed out at his finger ends, and he slunk back to the comfort of his mother's house in Jerusalem. At all events, whatever his reason, his return was a fault; or Paul would not have been so hard upon him as he was. The writer of the Acts puts Paul's view of the case strongly by the arrangement of clauses in the sentence in which he tells us that the Apostle thought not good to take him with them who withdrew from them from Pamphylia, and went not with them to the work.' If he thus threw down his tools whenever he came to a little difficulty, and said, As long as it is easy work, and close to the base of operations, I am your man, but if there is any sacrifice wanted you must look out for somebody else,' he was not precisely a worker after Paul's own heart. And the best way to treat him was as the Apostle did; and to say to Barnabas' indulgent proposal, No! he would not do the work before, and now he shall not do it.' That is often God's way with us. It brings us to our senses, as it brought Mark to his.

We do not know how long it took to cure Mark of his early fault, but he was thoroughly cured. The man that was afraid of dangers and difficulties and hypothetical risks in Asia Minor became brave enough to stand by the Apostle when he was a prisoner, and was not ashamed of his chain. And afterwards, so much had he won his way into the Apostle's confidence, and made himself needful for him by his services and his sweetness, that the lonely prisoner, with the gibbet or headsman's sword in prospect, leers that he would like to have Mark with him once more, and bids Timothy bring him with himself, for he is profitable to me for the ministry.' He can do a thousand things that a man like me cannot do for himself, and he does them all for love and nothing for reward.' So he wants Mark once more. And thus not only Paul's generosity, but Mark's own patient effort had pasted a clean sheet over the one that was inscribed with the black story of his desertion, and he became profitable for' the task that he had once in so petulant and cowardly a way, flung up.

Well, translate that from the particular into the general and it comes to this. Let no man set limits to the possibilities of his own restoration, and of his curing faults which are most deeply rooted within himself. Hope and effort should be boundless. There is nothing that a Christian man may not reach, in the way of victory over his worse self, and ejection of his most deeply-rooted faults, if only he will be true to Jesus, and use the gifts that are given to him. There are many of us whose daily life is pitched in a minor key; whose whole landscape is grey and monotonous and sunless; who feel as if yesterday must set the tune for to-day, and as if, because we have been beaten and baffled so often, it is useless to try again. But remember that the field on which the Stone of Help was erected, to commemorate the great and decisive victory that Israel won, was the very field on which the same foes had before contended, and then Israel had been defeated.

So, brethren, we may win victories on the very soil where formerly we were shamefully put to the rout; and our Christ with us will make anything possible for us, in the way of restoration, of cure of old faults, of ceasing to repeat former sins. I suppose that when a spar is snapped on board a vessel, and lashed together with spun yarn and lanyards, as a sailor knows how to do, it is stronger at the point of fracture than it was before. I suppose that it is possible for a man to be most impregnable at the point where he is naturally weakest, if he chooses to use the defences that Jesus Christ has given.

III. Take Another Lesson--The Greatness Of Little Service.

We do not hear that this John Mark ever tried to do any work in the way of preaching the gospel. His business was a very much humbler one. He had to attend to Paul's comfort. He had to be his factotum, man of all work; looking after material things, the commissariat, the thousand and one trifles that some one had to see to if the Apostle's great work was to get done. And he did it all his life long. It was enough for him to do thoroughly the entirely secular' work, as some people would think it, which it was in his power to do. That needed some self-suppression. It would have been so natural for Mark to have said, Paul sends Timothy to be bishop in Crete; and Titus to look after other churches; Epaphroditus is an official here; and Apollos is a great preacher there. And here am I, grinding away at the secularities yet. I think I'll "strike," and try and get more conspicuous work.' Or he might perhaps deceive himself, and say, more directly religious work,' like a great many of us that often mask a very carnal desire for prominence under a very saintly guise of desire to do spiritual service. Let us take care of that. This minister,' who was not a minister at all, in our sense of the word, but only in the sense of being a servant, a private attendant and valet of the Apostle, was glad to do that work all his days.

That was self-suppression. But it was something more. It was a plain recognition of what we all ought to have very clearly before us, and that is, that all sorts of work which contribute to one end are one sort of work; and that at bottom the man who carried Paul's books and parchments, and saw that he was not left without clothes, though he was so negligent of cloaks and other necessaries, was just as much helping on the cause of Christ as the Apostle when he preached.

I wonder if any of you remember the old story about an organist and his blower. The blower was asked who it was that played that great sonata of Beethoven's, or somebody's. And he answered, I do not know who played, but I blew it.' There is a great truth there. If it had not been for the unknown man at the bellows, the artist at the keys would not have done much. So Mark helped Paul. And as Jesus Christ said, He that receiveth a prophet in the name of a prophet, shall receive a prophet's reward.'

IV. Take As The Last Lesson The Enlarged Sphere That Follows Faithfulness In Small Matters.

What a singular change! The man who began with being a servant of Paul and of Barnabas ends by being the evangelist, and it is to him, under Peter's direction, that we owe what is possibly the oldest, and, at all events, in some aspects, an entirely unique, narrative of our Lord's life. Do you think that Peter would ever have said to him: Mark! come here and sit down and write what I tell you,' if there had not been beforehand these long years of faithful service? So is it always, dear friends. He that is faithful in that which is least is faithful also in much.' That is not only a declaration that faithfulness is one in kind, whatever be the diameter of the circle in which it is exercised, but it may also be taken as a promise, though that was not the original intention of the saying.

For quite certainly, in God's providence, the tools do come to the hand that can wield them, and the best reward that we can get for doing well our little work is to have larger work to do. The little tapers are tempted, if I may use so incongruous a figure, to wish themselves set up on loftier stands. Shine your brightest in your corner, and you will be exalted' in due time. It is so, as a rule, in this world; sometimes too much so, for, as they say is the case at the English bar, so it is sometimes in God's Church, There is no medium between having nothing to do and being killed with work.' Still the reward for work is more work. And the law will be exemplified most blessedly when Christ shall say, Well done! good and faithful servant. Thou hast been faithful over a few things, I will make thee ruler over many things.'

So this far-away figure of the minister-evangelist salutes us too, and bids us be of good cheer, notwithstanding all faults and failures, because it is possible for us, as he has proved, to recover ourselves after them all. God will not be less generous in forgiveness than Paul was; and even you and I may hear from Christ's lips, Thou art profitable to Me for the ministry.'

THE END

2 Peter

MHCC: 1Pe 5:1-4

The apostle Peter does not command, but exhorts. He does not claim power to rule over all pastors and churches. It was the peculiar honour of Peter and a few more, to be witnesses of Christ's sufferings; but it is the privilege of all true Christians to partake of the glory that shall be revealed. These poor, dispersed, suffering Christians, were the flock of God, redeemed to God by the great Shepherd, living in holy love and communion, according to the will of God. They are also dignified with the title of God's heritage or clergy; his peculiar lot, chosen for his own people, to enjoy his special favour, and to do him special service. Christ is the chief Shepherd of the whole flock and heritage of God. And all faithful ministers will receive a crown of unfading glory, infinitely better and more honourable than all the authority, wealth, and pleasure of the world.

MHCC: 1Pe 5:5-9

Humility preserves peace and order in all Christian churches and societies; pride disturbs them. Where God gives grace to be humble, he will give wisdom, faith, and holiness. To be humble, and subject to our reconciled God, will bring greater comfort to the soul than the gratification of pride and ambition. But it is to be in due time; not in thy fancied time, but God's own wisely appointed time. Does he wait, and wilt not thou? What difficulties will not the firm belief of his wisdom, power, and goodness get over! Then be humble under his hand. Cast " all you care;" personal cares, family cares, cares for the present, and cares for the future, for yourselves, for others, for the church, on God. These are burdensome, and often very sinful, when they arise from unbelief and distrust, when they torture and distract the mind, unfit us for duties, and hinder our delight in the service of God. The remedy is, to cast our care upon God, and leave every event to his wise and gracious disposal. Firm belief that the Divine will and counsels are right, calms the spirit of a man. Truly the godly too often forget this, and fret themselves to no purpose. Refer all to God's disposal. The golden mines of all spiritual comfort and good are wholly his, and the Spirit itself. Then, will he not furnish what is fit for us, if we humbly attend on him, and lay the care of providing for us, upon his wisdom and love? The whole design of Satan is to devour and destroy souls. He always is contriving whom he may insnare to eternal ruin. Our duty plainly is, to be sober; to govern both the outward and the inward man by the rules of temperance. To be vigilant; suspicious of constant danger from this spiritual enemy, watchful and diligent to prevent his designs. Be stedfast, or solid, by faith. A man cannot fight upon a quagmire, there is no standing without firm ground to tread upon; this faith alone furnishes. It lifts the soul to the firm advanced ground of the promises, and fixes it there. The consideration of what others suffer, is proper to encourage us to bear our share in any affliction; and in whatever form Satan assaults us, or by whatever means, we may know that our brethren experience the same.

MHCC: 1Pe 5:10-14

In conclusion, the apostle prays to God for them, as the God of all grace. Perfect implies their progress towards perfection. Stablish imports the curing of our natural lightness and inconstancy. Strengthen has respect to the growth of graces, especially where weakest and lowest. Settle signifies to fix upon a sure foundation, and may refer to Him who is the Foundation and Strength of believers. These expressions show that perseverance and progress in grace are first to be sought after by every Christian. The power of these doctrines on the hearts, and the fruits in the lives, showed who are partakers of the grace of God. The cherishing and increase of Christian love, and of affection one to another, is no matter of empty compliment, but the stamp and badge of Jesus Christ on his followers. Others may have a false peace for a time, and wicked men may wish for it to themselves and to one another; but theirs is a vain hope, and will come to nought. All solid peace is founded on Christ, and flows from him.

Matthew Henry: 1Pe 5:1-4

Here we may observe,

I. The persons to whom this exhortation is given - to the presbyters, pastors, and spiritual guides of the church, elders by office, rather than by age, ministers of those churches to whom he wrote this epistle.

II. The person who gives this exhortation - the apostle Peter: I exhort; and, to give force to this exhortation, he tells them he was their brother-presbyter or fellow-elder, and so puts nothing upon them but what he was ready to perform himself. He was also a witness of the sufferings of Christ, being with him in the garden, attending him to the palace of the high-priest, and very likely being a spectator of his suffering upon the cross, at a distance among the crowd, Act 3:15. He adds that he was also a partaker of the glory that was in some degree revealed at the transfiguration (Mat 17:1-3), and shall be completely enjoyed at the second coming of Jesus Christ. Learn, 1. Those whose office it is to teach others ought carefully to study their own duty, as well as teach the people theirs. 2. How different the spirit and behaviour of Peter were from that of his pretended successors! He does not command and domineer, but exhort. He does not claim sovereignty over all pastors and churches, nor style himself prince of the apostles, vicar of Christ, or head of the church, but values himself upon being an elder. All the apostles were elders, though every elder was not an apostle. 3. It was the peculiar honour of Peter, and a few more, to be the witnesses of Christ's sufferings; but it is the privilege of all true Christians to be partakers of the glory that shall be revealed.

III. The pastor's duty described, and the manner in which that duty ought to be performed. The pastoral duty is three-fold: - 1. To feed the flock, by preaching to them the sincere word of God, and ruling them according to such directions and discipline as the word of God prescribes, both which are implied in this expression, Feed the flock. 2. The pastors of the church must take the oversight thereof. The elders are exhorted to do the office of bishops (as the word signifies), by personal care and vigilance over all the flock committed to their charge. 3. They must be examples to the flock, and practise the holiness, self-denial, mortification, and all other Christian duties, which they preach and recommend to their people. These duties must be performed, not by constraint, not because you must do them, not from compulsion of the civil power, or the constraint of fear or shame, but from a willing mind that takes pleasure in the work: not for filthy lucre, or any emoluments and profits attending the place where you reside, or any perquisite belonging to the office, but of a ready mind, regarding the flock more than the fleece, sincerely and cheerfully endeavouring to serve the church of God; neither as being lords over God's heritage, tyrannizing over them by compulsion and coercive force, or imposing unscriptural and human inventions upon them instead of necessary duty, Mat 20:25, Mat 20:26; 2Co 1:24. Learn, (1.) The eminent dignity of the church of God, and all the true members of it. These poor, dispersed, suffering Christians were the flock of God. The rest of the world is a brutal herd. These are an orderly flock, redeemed to God by the great Shepherd, living in holy love and communion one with another, according to the will of God. They are also dignified with the title of God's heritage or clergy, his peculiar lot, chosen out of the common multitude for his own people, to enjoy his special favour and to do him special service. The word is never restricted in the New Testament to the ministers of religion. (2.) The pastors of the church ought to consider their people as the flock of God, as God's heritage, and treat them accordingly. They are not theirs, to be lorded over at pleasure; but they are God's people, and should be treated with love, meekness, and tenderness, for the sake of him to whom they belong. (3.) Those ministers who are either driven to the work by necessity or drawn to it by filthy lucre can never perform their duty as they ought, because they do not do it willingly, and with a ready mind. (4.) The best way a minister can take to engage the respect of a people is to discharge his own duty among them in the best manner that he can, and to be a constant example to them of all that is good.

IV. In opposition to that filthy lucre which many propose to themselves as their principal motive in undertaking and discharging the pastoral office, the apostle sets before them the crown of glory designed by the great shepherd, Jesus Christ, for all his faithful ministers. Learn, 1. Jesus Christ is the chief shepherd of the whole flock and heritage of God. He bought them, and rules them; he defends and saves them for ever. He is also the chief shepherd over all inferior shepherds; they derive their authority from him, act in his name, and are accountable to him at last. 2. This chief shepherd will appear, to judge all ministers and under-shepherds, to call them to account, whether they have faithfully discharged their duty both publicly and privately according to the foregoing directions. 3. Those that are found to have done their duty shall have what is infinitely better than temporal gain; they shall receive from the grand shepherd a high degree of everlasting glory, a crown of glory that fadeth not away.

Matthew Henry: 1Pe 5:5-7

Having settled and explained the duty of the pastors or spiritual guides of the church, the apostle comes now to instruct the flock,

I. How to behave themselves to their ministers and to one another. He calls them the younger, as being generally younger than their grave pastors, and to put them in mind of their inferiority, the term younger being used by our Saviour to signify an inferior, Luk 22:26. He exhorts those that are younger and inferior to submit themselves to the elder, to give due respect and reverence to their persons, and to yield to their admonitions, reproof, and authority, enjoining and commanding what the word of God requires, Heb 13:17. As to one another, the rule is that they should all be subject one to another, so far as to receive the reproofs and counsels one of another, and be ready to bear one another's burdens, and perform all the offices of friendship and charity one to another; and particular persons should submit to the directions of the whole society, Eph 5:21.; Jam 5:16. These duties of submission to superiors in age or office, and subjection to one another, being contrary to the proud nature and selfish interests of men, he advises them to be clothed with humility. "Let your minds, behaviour, garb, and whole frame, be adorned with humility, as the most beautiful habit you can wear; this will render obedience and duty easy and pleasant; but, if you be disobedient and proud, God will set himself to oppose and crush you; for he resisteth the proud, when he giveth grace to the humble. "Observe, 1. Humility is the great preserver of peace and order in all Christian churches and societies, consequently pride is the great disturber of them, and the cause of most dissensions and breaches in the church. 2. There is a mutual opposition between God and the proud, so the word signifies; they war against him, and he scorns them; he resisteth the proud, because they are like the devil, enemies to himself and to his kingdom among men, Pro 3:34. 3. Where God giveth grace to be humble, he will give more grace, more wisdom, faith, holiness, and humility. Hence the apostle adds: Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time, 1Pe 5:6. "Since God resisteth the proud, but giveth grace to the humble, therefore humble yourselves, not only one to another, but to the great God, whose judgments are coming upon the world, and must begin at the house of God (1Pe 4:17); his hand is almighty, and can easily pull you down if you be proud, or exalt you if you be humble; and it will certainly do it, either in this life, if he sees it best for you, or at the day of general retribution."Learn, (1.) The consideration of the omnipotent hand of God should make us humble and submissive to him in all that he brings upon us. (2.) Humbling ourselves to God under his hand is the next way to deliverance and exaltation; patience under his chastisements, and submission to his pleasure, repentance, prayer, and hope in his mercy, will engage his help and release in due time, Jam 4:7, Jam 4:10.

II. The apostle, knowing that these Christians were already under very hard circumstances, rightly supposes that what he had foretold of greater hardships yet a coming might excite in them abundance of care and fear about the event of these difficulties, what the issue of them would be to themselves, their families, and the church of God; foreseeing this anxious care would be a heavy burden, and a sore temptation, he gives them the best advice, and supports it with a strong argument. His advice is to cast all their care, or all care of themselves, upon God. "Throw your cares, which are so cutting and distracting, which wound your souls and pierce your hearts, upon the wise and gracious providence of God; trust in him with a firm composed mind, for he careth for you. He is willing to release you of your care, and take the care of you upon himself. He will either avert what you fear, or support you under it. He will order all events to you so as shall convince you of his paternal love and tenderness towards you; and all shall be so ordered that no hurt, but good, shall come unto you,"Mat 6:25; Psa 84:11; Rom 8:28. Learn, 1. The best of Christians are apt to labour under the burden of anxious and excessive care; the apostle calls it, all your care, intimating that the cares of Christians are various and of more sorts than one: personal cares, family cares, cares for the present, cares for the future, cares for themselves, for others, and for the church. 2. The cares even of good people are very burdensome, and too often very sinful; when they arise from unbelief and diffidence, when they torture and distract the mind, unfit us for the duties of our place and hinder our delightful service of God, they are very criminal. 3. The best remedy against immoderate care is to cast our care upon God, and resign every event to the wise and gracious determination. A firm belief of the rectitude of the divine will and counsels calms the spirit of man. We ceased, saying, The will of the Lord be done, Act 21:14.

Matthew Henry: 1Pe 5:8-9

Here the apostle does three things: -

I. He shows them their danger from an enemy more cruel and restless than even the worst of men, whom he describes,

1. By his characters and names. (1.) He is an adversary: " That adversary of yours; not a common adversary, but an enemy that impleads you, and litigates against you in your grand depending cause, and aims at your very souls."(2.) The devil, the grand accuser of all the brethren; this title is derived from a word which signifies to strike through, or to stab. He would strike malignity into our natures and poison into our souls. If he could have struck these people with passion and murmuring in their sufferings, perhaps he might have drawn them to apostasy and ruin. (3.) He is a roaring lion, hungry, fierce, strong, and cruel, the fierce and greedy pursuer of souls.

2. By his business: He walks about, seeking whom he may devour; his whole design is to devour and destroy souls. To this end he is unwearied and restless in his malicious endeavours; for he always, night and day, goes about studying and contriving whom he may ensnare to their eternal ruin.

II. Hence he infers that it is their duty, 1. To be sober, and to govern both the outward and the inward man by the rules of temperance, modesty, and mortification. 2. To be vigilant; not secure or careless, but rather suspicious of constant danger from this spiritual enemy, and, under that apprehension, to be watchful and diligent to prevent his designs and save our souls. 3. To resist him stedfast in the faith. It was the faith of these people that Satan aimed at; if he could overturn their faith, and draw them into apostasy, then he knew he should gain his point, and ruin their souls; therefore, to destroy their faith, he raises bitter persecutions, and sets the grand potentates of the world against them. This strong trial and temptation they must resist, by being well-grounded, resolute, and stedfast in the faith: to encourage them to this,

III. He tells them that their care was not singular, for they knew that the like afflictions befell their brethren in all parts of the world, and that all the people of God were their fellow-soldiers in this warfare. Learn, 1. All the great persecutions that ever were in the world were raised, spirited up, and conducted, by the devil; he is the grand persecutor, as well as the deceiver and accuser, of the brethren; men are his willing spiteful instruments, but he is the chief adversary that wars against Christ and his people, Gen 3:15; Rev 12:12. 2. The design of Satan in raising persecutions against the faithful servants of God is to bring them to apostasy, by reason of their sufferings, and so to destroy their souls. 3. Sobriety and watchfulness are necessary virtues at all times, but especially in times of suffering and persecution. "You must moderate your affection to worldly things, or else Satan will soon overcome you."4. "If you would overcome Satan, as a tempter, an accuser, or a persecutor, you must resist him stedfast in the faith; if your faith give way, you are gone; therefore, above all, take the shield of faith, "Eph 6:16. 5. The consideration of what others suffer is proper to encourage us to bear our own share in any affliction: The same afflictions are accomplished in your brethren.

Matthew Henry: 1Pe 5:10-14

We come now to the conclusion of this epistle, which,

I. The apostle begins with a most weighty prayer, which he addresses to God as the God of all grace, the author and finisher of every heavenly gift and quality, acknowledging, on their behalf, that God had already called them to be partakers of that eternal glory, which, being his own, he had promised and settled upon them, through the merit and intercession of Jesus Christ. Observe,

1. What he prays for on their account; not that they might be excused from sufferings, but that their sufferings might be moderate and short, and, after they had suffered awhile, that God would restore them to a settled and peaceable condition, and perfect his work in them - that he would establish them against wavering, either in faith or duty, that he would strengthen those who were weak, and settle them upon Christ the foundation, so firmly that their union with him might be indissoluble and everlasting. Learn, (1.) All grace is from God; it is he who restrains, converts, comforts, and saves men by his grace. (2.) All who are called into a state of grace are called to partake of eternal glory and happiness. (3.) Those who are called to be heirs of eternal life through Jesus Christ must, nevertheless, suffer in this world, but their sufferings will be but for a little while. (4.) The perfecting, establishing, strengthening, and settling, of good people in grace, and their perseverance therein, is so difficult a work, that only the God of all grace can accomplish it; and therefore he is earnestly to be sought unto by continual prayer, and dependence upon his promises.

2. His doxology, 1Pe 5:11. From this doxology we may learn that those who have obtained grace from the God of all grace should and will ascribe glory, dominion, and power, to him for ever and ever.

II. He recapitulates the design of his writing this epistle to them (1Pe 5:12), which was, 1. To testify, and in the strongest terms to assure them, that the doctrine of salvation, which he had explained and they had embraced, was the true account of the grace of God, foretold by the prophets and published by Jesus Christ. 2. To exhort them earnestly that, as they had embraced the gospel, they would continue stedfast in it, notwithstanding the arts of seducers, or the persecutions of enemies. (1.) The main thing that ministers ought to aim at in their labours is to convince their people of the certainty and excellency of the Christian religion; this the apostles did exhort and testify with all their might. (2.) A firm persuasion that we are in the true way to heaven will be the best motive to stand fast, and persevere therein.

III. He recommends Silvanus, the person by whom he sent them this brief epistle, as a brother whom he esteemed faithful and friendly to them, and hoped they would account him so, though he was a ministers of the uncircumcision. Observe, An honourable esteem of the ministers of religion tends much to the success of their labours. When we are convinced they are faithful, we shall profit more by their ministerial services. The prejudices that some of these Jews might have against Silvanus, as a minister of the Gentiles, would soon wear off when they were once convinced that he was a faithful brother.

IV. He closes with salutations and a solemn benediction. Observe, 1. Peter, being at Babylon in Assyria, when he wrote this epistle (whither he travelled, as the apostle of the circumcision, to visit that church, which was the chief of the dispersion), sends the salutation of that church to the other churches to whom he wrote (1Pe 5:13), telling them that God had elected or chosen the Christians at Babylon out of the world, to be his church, and to partake of eternal salvation through Christ Jesus, together with them and all other faithful Christians, 1Pe 1:2. In this salutation he particularly joins Mark the evangelist, who was then with him, and who was his son in a spiritual sense, being begotten by him to Christianity. Observe, All the churches of Jesus Christ ought to have a most affectionate concern one for another; they should love and pray for one another, and be as helpful one to another as they possibly can. 2. He exhorts them to fervent love and charity one towards another, and to express this by giving the kiss of peace (1Pe 5:14), according to the common custom of those times and countries, and so concludes with a benediction, which he confines to those that are in Christ Jesus, united to him by faith and sound members of his mystical body. The blessing he pronounces upon them is peace, by which he means all necessary good, all manner of prosperity; to this he adds his amen, in token of his earnest desire and undoubted expectation that the blessing of peace would be the portion of all the faithful.

Barclay: 1Pe 5:1-4

Few passages show more clearly the importance of the eldership in the early church. It is to the elders that Peter specially writes and he, who was the chief of the apostles, does not hesitate to call himself a fellow-elder. It will be worth our while to look at something of the background and history of the eldership, the most ancient and the most important office in the Church.

(i) It has a Jewish background. The Jews traced the beginning of the eldership to the days when the children of Israel were journeying through the wilderness to the Promised Land. There came a time when Moses felt the burdens of leadership too heavy for him to bear alone, and to help him seventy elders were set apart and granted a share of the spirit of God (Num 11:16-30). Thereafter elders became a permanent feature of Jewish life. We find them as the friends of the prophets (2Ki 6:32); as the advisers of kings (1Ki 20:8; 1Ki 21:11); as the colleagues of the princes in the administration of the affairs of the nation (Ezr 10:8). Every village and city had its elders; they met at the gate and dispensed justice to the people (Deu 25:7). The elders were the administrators of the synagogue; they did not preach, but they saw to the good government and order of the synagogue, and they exercised discipline over its members. The elders formed a large section of the Sanhedrin, the supreme court of the Jews, and they are regularly mentioned along with the Chief Priests and the rulers and the Scribes and the Pharisees (Mat 16:21; Mat 21:23; Mat 26:3; Mat 26:57; Mat 27:1, Mat 27:3; Luk 7:3; Act 4:5; Act 6:12; Act 24:1). In the vision of the Revelation in the heavenly places there are twenty-four elders around the throne. The elders were woven into the very structure of Judaism, both in its civil and its religious affairs.

(ii) The eldership has a Greek background. Especially in Egyptian communities we find that elders are the leaders of the community and responsible for the conduct of public affairs, much as town councillors are today. We find a woman who had suffered an assault appealing to the elders for justice. When corn is being collected as tribute on the visit of a governor, we find that "the elders of the cultivators" are the officials concerned. We find them connected with the issuing of public edicts, the leasing of land for pasture, the ingathering of taxation. In Asia Minor, also, the members of councils were called elders. Even in the religious communities of the pagan world we find "elder priests" who were responsible for discipline. In the Socnopaeus temple we find the elder priests dealing with the case of a priest who is charged with allowing his hair to grow too long and with wearing woollen garments--an effeminacy and a luxury of which no priest should have been guilty.

We can see that long before Christianity took it over "elder" was a title of honour both in the Jewish and in the Graeco-Roman world.

Barclay: 1Pe 5:1-4

When we turn to the Christian Church we find that the eldership is its basic office.

It was Paul's custom to ordain elders in every community to which he preached and in every church which he founded. On the first missionary journey elders were ordained in every church (Act 14:23). Titus is left in Crete to ordain elders in every city (Tit 1:5). The elders had charge of the financial administration of the Church; it is to them that Paul and Barnabas delivered the money sent to relieve the poor of Jerusalem in the time of the famine (Act 11:30). The elders were the councillors and the administrators of the Church. We find them taking a leading part in the Council of Jerusalem at which it was decided to fling open the doors of the Church to the Gentiles. At that Council the elders and the apostles are spoken of together as the chief authorities of the Church (Act 15:2; Act 16:4). When Paul came on his last visit to Jerusalem, it was to the elders that he reported and they suggested the course of action he should follow (Act 21:18-25). One of the most moving passages in the New Testament is Paul's farewell to the elders of Ephesus. We find there that the elders, as he sees them, are the overseers of the flock of God and the defenders of the faith (Act 20:28-29). We learn from James that the elders had a healing function in the Church through prayers and anointing with oil (Jam 5:14). From the Pastoral Epistles we learn that they were rulers and teachers, and by that time paid officials (1Ti 5:17; the phrase double honour is better translated double pay).

When a man enters the eldership, no small honour is conferred upon him, for he is entering on the oldest religious office in the world, whose history can be traced through Christianity and Judaism for four thousand years; and no small responsibility falls upon him, for he has been ordained a shepherd of the flock of God and a defender of the faith.

Barclay: 1Pe 5:1-4

Peter sets down in a series of contrasts the perils and the privileges of the eldership; and everything he says is applicable, not only to the eldership, but also to all Christian service inside and outside the Church.

The elder is to accept office, not under coercion, but willingly. This does not mean that a man is to grasp at office or to enter upon it without self-examining thought. Any Christian will have a certain reluctance to accept high office, because he knows only too well his unworthiness and inadequacy. There is a sense in which it is by compulsion that a man accepts office and enters upon Christian service. "Necessity," said Paul, "is laid upon me; Woe to me, if I do not preach the gospel" (1Co 9:16). "The love of Christ controls us," he said (2Co 5:14). But, on the other hand, there is a way of accepting office and of rendering service as if it was a grim and unpleasant duty. It is quite possible for a man to agree to a request in such an ungracious way that his whole action is spoiled. Peter does not say that a man should be conceitedly or irresponsibly eager for office; but that every Christian should be anxious to render such service as he can, although fully aware how unworthy he is to render it.

The elder is to accept office, not to make a shameful profit out of it, but eagerly. The word for making a shameful profit is aischrokerdes (146). The noun from this is aischrokerdeia, and it was a characteristic which the Greek loathed. Theophrastus, the great Greek delineator of character, has a character sketch of this aischrokerdeia. Meanness--as it might be translated--is the desire for base gain. The mean man is he who never sets enough food before his guests and who gives himself a double portion when he is carving the joint. He waters the wine; he goes to the theatre only when he can get a free ticket. He never has enough money to pay the fare and always borrows from his fellow-passengers. When he is selling corn (American: grain), he uses a measure in which the bottom is pushed up, and even then he carefully levels the top. He counts the half radishes left over from dinner in case the servants eat any. Rather than give a wedding present, he will go away from home when a wedding is in the offing.

Meanness is an ugly fault. It is quite clear that there were people in the early church who accused the preachers and missionaries of being in the job for what they could get out of it. Paul repeatedly declares that he coveted no man's goods and worked with his hands to meet his own needs so that he was burdensome to no man (Act 20:33; 1Th 2:9; 1Co 9:12; 2Co 12:14). It is certain that the payment any early office-bearer received was pitifully small and the repeated warnings that the office-bearers must not be greedy for gain shows that there were those who coveted more (1Ti 3:3, 1Ti 3:8; Tit 1:7, Tit 1:11). The point that Peter is making--and it is ever valid--is that no man dare accept office or render service for what he can get out of it. His desire must ever be to give and not to get.

The elder is to accept office, not to be a petty tyrant, but to be the shepherd and the example of the flock. Human nature is such that for many people prestige and power are even more attractive than money. There are those who love authority, even if it be exercised in a narrow sphere. Milton's Satan thought it better to reign in hell than to serve in heaven. Shakespeare spoke about proud man, dressed in a little brief authority, playing such fantastic tricks before high heaven as would make the angels weep. The great characteristic of the shepherd is his selfless care and his sacrificial love for the sheep. Any man who enters on office with the desire for preeminence, has got his whole point of view upside down. Jesus said to his ambitious disciples, "You know that those who are supposed to rule over the Gentiles lord it over them, and their great men exercise authority over them. But it shall not be so among you; but whoever would be great among you must be your servant, and whoever would be first among you must be slave of all" (Mar 10:42-44).

Barclay: 1Pe 5:1-4

One thing in this passage which defies translation and is yet one of the most precious and significant things in it is what we have translated "petty tyrants over those allotted to your care." The phrase which we have translated those allotted is curious in Greek; it is ton (3588) kleron (2819), the genitive plural of kleros (2819) which is a word of extraordinary interest.

(i) It begins by meaning a dice or a lot. It is so used in Mat 27:35which tells how the soldiers beneath the Cross were throwing dice (kleroi, 2819) to see who should possess the seamless robe of Jesus.

(ii) Second, it means an office gained or assigned by lot. It is the word used in Act 1:26which tells how the disciples cast lots to see who should inherit the office of Judas the traitor.

(iii) It then comes to mean an inheritance allotted to someone, as used in Col 1:12for the inheritance of the saints.

(iv) In classical Greek it very often means a public allotment or estate of land. These allotments were distributed by the civic authorities to the citizens; and very often the distribution was made by drawing lots for the various pieces of land available for distribution.

Even if we were to go no further than this, it would mean that the office of the eldership and, indeed, any piece of service offered to us is never earned by any merit of our own but always allotted to us by God. It is never something that we have deserved but always something given to us by the grace of God.

But we can go further than this. Kleros (2819) means something which is allotted to a man. In Deu 9:29we read that Israel is the heritage (kleros, 2819) of God. That is to say, Israel is the people specially assigned to God by his own choice. Israel is the kleros (2819) of God; the congregation is the kleros (2819) of the elder. Just as Israel is allotted to God, an elder's duties in the congregation are allotted to him. This must mean that the whole attitude of the elder to his people must be the same as the attitude of God to his people.

Here we have another great thought. In 1Pe 5:2there is a phrase in the best Greek manuscripts which is not in the King James or the Revised Standard Versions. We have translated it: "Shepherd the flock of God, which is in your charge, not because you are coerced into doing so, but of your own free-will as God would have you to do." As God would have you to do is in Greek kata (2596) theon (2316), and that could well mean quite simply like God. Peter says to the elders, "Shepherd your people like God." Just as Israel is God's special allotment, the people we have to serve in the Church or anywhere else are our special allotment; and our attitude to them must be the attitude of God.

What an ideal! And what a condemnation! It is our task to show to people God's forbearance, his forgiveness, his seeking love, his illimitable service. God has allotted to us a task and we must do it as he himself would do it. That is the supreme ideal of service in the Christian Church.

Barclay: 1Pe 5:1-4

One of the lovely things about this passage is Peter's attitude throughout it. He begins by, as it were, taking his place beside those to whom he speaks. "Your fellow-elder" he calls himself. He does not separate himself from them but comes to share the Christian problems and the Christian experience with them. But in one thing he is different; he has memories of Jesus and these memories colour this whole passage. Even as he speaks, they are crowding into his mind.

(i) He describes himself as a witness of the sufferings of Christ. At first sight we might be inclined to question that statement, for we are told that, after the arrest in the garden, "All the disciples forsook him and fled" (Mat 26:56). But, when we think a little further, we realise that it was given to Peter to see the suffering of Jesus in a more poignant way than was given to any other human being. He followed Jesus into the courtyard of the High Priest's house and there in a time of weakness he three times denied his Master. The trial came to an end and Jesus was taken away; and there comes what may well be the most tragic sentence in the New Testament: "And the Lord turned and looked at Peter...and Peter went out and wept bitterly" (Luk 22:61-62). In that look Peter saw the suffering of the heart of a leader whose follower had failed him in the hour of his bitterest need. Of a truth Peter was a witness of the suffering that comes to Christ when men deny him; and that is why he was so eager that his people might be staunch in loyalty and faithful in service.

(ii) He describes himself as a sharer in the glory which is going to be revealed. That statement has a backward and a forward look. Peter had already had a glimpse of that glory on the Mount of Transfiguration. There the sleeping three had been awakened, and, as Luke puts it, "they kept awake and they saw his glory" (Luk 9:32). Peter had seen the glory. But he also knew that there was glory to come, for Jesus had promised to his disciples a share in the glory when the Son of Man should come to sit on his glorious throne (Mat 19:28). Peter remembered both the experience and the promise of glory.

(iii) There can surely be no doubt that, when Peter speaks of shepherding the flock of God, he is remembering the task that Jesus had given to him when he had bidden him feed his sheep (Joh 21:15-17). The reward of love was the appointment as a shepherd; and Peter is remembering it.

(iv) When Peter speaks of Jesus as the Chief Shepherd, many a memory must be in his mind. Jesus had likened himself to the shepherd who sought at the peril of his life for the sheep which was lost (Mat 18:12-14; Luk 15:4-7). He had sent out his disciples to gather in the lost sheep of the house of Israel (Mat 10:6). He was moved with pity for the crowds, for they were as sheep without a shepherd (Mat 9:36; Mar 6:34). Above all, Jesus had likened himself to the Good Shepherd who was ready to lay down his life for the sheep (Joh 10:1-18). The picture of Jesus as the Shepherd was a precious one, and the privilege of being a shepherd of the flock of Christ was for Peter the greatest privilege that a servant of Christ could enjoy.

Barclay: 1Pe 5:5

Peter returns to the thought that the denial of self must be the mark of the Christian. He clinches his argument with a quotation from the Old Testament: "Toward the scorners God is scornful, but to the humble he shows favour" (Pro 3:34).

Here again it may well be that the memories of Jesus are in Peter's heart and are colouring all his thought and language. He tells his people that they must clothe themselves with the garment of humility. The word he uses for to clothe oneself is very unusual; it is egkombousthai (1463) which is derived from kombos which describes anything tied on with a knot. Connected with it is egkomboma, a garment tied on with a knot. It was commonly used for protective clothing; it was used for a pair of sleeves drawn over the sleeves of a robe and tied behind the neck. And it was used for a slave's apron. There was a time when Jesus had put upon himself just such an apron. At the Last Supper John says of him that he took a towel and girded himself, and took water and began to wash his disciples' feet (Joh 13:4-5). Jesus girded himself with the apron of humility; and so must his followers.

It so happens that egkombousthai (1463) is used of another kind of garment. It is also used of putting on a long, stole-like garment which was the sign of honour and preeminence.

To complete the picture we must put both images together. Jesus once put on the slave's apron and undertook the humblest of all duties, washing his disciples' feet; so we must in all things put on the apron of humility in the service of Christ and of our fellow-men; but that very apron of humility will become the garment of honour for us, for it is he who is the servant of all who is greatest in the Kingdom of Heaven.

Barclay: 1Pe 5:6-11

Here Peter speaks in imperatives, laying down certain laws for the Christian life.

(i) There is the law of humility before God. The Christian must humble himself under his mighty hand. The phrase the mighty hand of God is common in the Old Testament; and it is most often used in connection with the deliverance which God wrought for his people when he brought them out of Egypt. "With a strong hand," said Moses, "the Lord has brought you out of Egypt" (Exo 13:9). "Thou hast only begun to show thy servant thy greatness, and thy mighty hand" (Deu 3:24). God brought his people forth out of Egypt with a mighty hand (Deu 9:26). The idea is that God's mighty hand is on the destiny of his people, if they will humbly and faithfully accept his guidance. After all the varied experiences of life, Joseph could say to the brothers who had once sought to eliminate him: "As for you, you meant evil against me; but God meant it for good" (Gen 50:20). The Christian never resents the experiences of life and never rebels against them, because he knows that the mighty hand of God is on the tiller of his life and that he has a destiny for him.

(ii) There is the law of Christian serenity in God. The Christian must cast all his anxiety upon God. "Cast your burden on the Lord," said the Psalmist (Psa 55:22). "Do not be anxious about tomorrow," said Jesus (Mat 6:25-34). The reason we can do this with confidence is that we can be certain that God cares for us. As Paul had it, we can be certain that he who gave us his only Son will with him give us all things (Rom 8:32). We can be certain that, since God cares for us, life is out not to break us but to make us; and, with that assurance, we can accept any experience which comes to us, knowing that in everything God works for good with those who love him (Rom 8:28).

(iii) There is the law of Christian effort and of Christian vigilance. We must be sober and watchful. The fact that we cast everything upon God does not give us the right to sit back and to do nothing. Cromwell's advice to his troops was: "Trust in God, and keep your powder dry." Peter knew how hard this vigilance was, for he remembered how in Gethsemane he and his fellow-disciples slept when they should have been watching with Christ (Mat 26:38-46). The Christian is the man who trusts but at the same time puts all his effort and all his vigilance into the business of living for Christ.

(iv) There is the law of Christian resistance. The devil is ever out to see whom he can ruin. Again Peter must have been remembering how the devil had overcome him and he had denied his Lord. A man's faith must be like a solid wall against which the attacks of the devil exhaust themselves in vain. The devil is like any bully and retreats when he is bravely resisted in the strength of Jesus Christ.

Barclay: 1Pe 5:6-11

(v) Finally, Peter speaks of the law of Christian suffering. He says that, after the Christian has gone through suffering, God will restore, establish, strengthen and settle him. Every one of the words which Peter uses has behind it a vivid picture. Each tells us something about what suffering is designed by God to do for a man.

(a) Through suffering God will restore a man. The word for restore is difficult in this case to translate. It is kartarizein (2675), the word commonly used for setting a fracture, the word used in Mar 1:19for mending nets. It means to supply that which is missing, to mend that which is broken. So suffering, if accepted in humility and trust and love, can repair the weaknesses of a man's character and add the greatness which so far is not there. It is said that Sir Edward Elgar once listened to a young girl singing a solo from one of his own works. She had a voice of exceptional purity and clarity and range, and an almost perfect technique. When she had finished, Sir Edward said softly, "She will be really great when something happens to break her heart." Barrie tells how his mother lost her favourite son, and then says, "That is where my mother got her soft eyes, and that is why other mothers ran to her when they had lost a child." Suffering had done something for her that an easy way could never have done. Suffering is meant by God to add the grace notes to life.

(b) Through suffering God will establish a man. The word is sterixein (4741), which means to make as solid as granite. Suffering of body and sorrow of heart do one of two things to a man. They either make him collapse or they leave him with a solidity of character which he could never have gained anywhere else. If he meets them with continuing trust in Christ, he emerges like toughened steel that has been tempered in the fire.

© Through suffering God will strengthen a man. The Greek is sthenoun (4599), which means to fill with strength. Here is the same sense again. A life with no effort and no discipline almost inevitably becomes a flabby life. No one really knows what his faith means to him until it has been tried in the furnace of affliction. There is something doubly precious about a faith which has come victoriously through pain and sorrow and disappointment. The wind will extinguish a weak flame; but it will fan a strong flame into a still greater blaze. So it is with faith.

(d) Through suffering God will settle a man. The Greek is themelioun (2311), which means to lay the foundations. When we have to meet sorrow and suffering we are driven down to the very bedrock of faith. It is then that we discover what are the things which cannot be shaken. It is in time of trial that we discover the great truths on which real life is founded.

Suffering is very far from doing these precious things for every man. It may well drive a man to bitterness and despair; and may well take away such faith as he has. But if it is accepted in the trusting certainty that a father's hand will never cause his child a needless tear, then out of suffering come things which the easy way may never bring.

Barclay: 1Pe 5:12

Peter bears witness that what he has written is indeed the grace of God, and he bids his people, amidst their difficulties, to stand fast in it.

He says that he has written through Silvanus. The Greek phrase (dia, 1223, Silouanou, 4610) means that Silvanus was his agent in writing. Silvanus is the full form of the name Silas and he is almost certainly to be identified with the Silvanus of Paul's letters and the Silas of Acts. When we gather up the references to Silas or Silvanus, we find that he was one of the pillars of the early church.

Along with Judas Barsabas, Silvanus was sent to Antioch with the epoch-making decision of the Council of Jerusalem that the doors of the Church were to be opened to the Gentiles; and in the account of that mission Silvanus and Judas are called leading men among the brethren (Act 15:22, Act 15:27). Not only did he simply bear the message, he commended it in powerful words, for Silvanus was also a prophet (Act 15:32). During the first missionary journey Mark left Paul and Barnabas and returned home from Pamphylia (Act 13:13); in preparing for the second missionary journey Paul refused to have Mark with him again; the result was that Barnabas took Mark as his companion and Paul took Silvanus (Act 15:37-40). From that time forward Silvanus was for long Paul's right-hand man. He was with Paul in Philippi, where he was arrested and imprisoned with him (Act 16:19, Act 16:25, Act 16:29). He rejoined Paul in Corinth and with him preached the gospel there (Act 18:5; 2Co 1:19). So closely was he associated with Paul that in both the letters to the Thessalonians he is joined with Paul and Timothy as the senders of the letters(1Th 1:1; 2Th 1:1). It is clear that Silvanus was a most notable man in the early church.

As we saw in the introduction, it is most probable that Silvanus was far more than merely the scribe who wrote this letter for Peter and the bearer who delivered it. One of the difficulties of First Peter is the excellence of the Greek. It is Greek with such a classical tinge that it seems impossible that Peter the Galilaean fisherman should have written it for himself. Now Silvanus was not only a man of weight in the Church; he was also a Roman citizen (Act 16:37) and he would be much better educated than Peter was. Most probably he had a large share in the composition of this letter. We are told that in China, when a missionary wished to send a message to his people, he often wrote it in the best Chinese he could achieve, and then gave it to a Christian Chinese to correct and put into proper form; or, he might even just tell the Christian Chinese what he wished to say, leaving him to put it into literary form for his approval. That is most likely what Peter did. He either gave his letter to Silvanus to polish into excellent Greek or else he told Silvanus what he wished said and left him to say it, adding the last three verses as his personal greeting.

Silvanus was one of those men the Church can never do without. He was content to take the second place and to serve almost in the background so long as God's work was done. It was enough for him that he was Paul's assistant, even if Paul for ever overshadowed him. It was enough for him to be Peter's penman, even if it meant only a bare mention of his name at the end of the letter. For all that, it is no little thing to go down in history as the faithful henchman on whom both Peter and Paul depended. The Church always has need of people like Silvanus and many who cannot be Peters or Pauls can still assist the Peters and Pauls to do their work.

Barclay: 1Pe 5:13

Although it sounds so simple, this is a troublesome verse. It presents us with certain questions difficult of solution.

(i) From whom are these greetings sent? The King James Version has "the Church that is at Babylon elected together with you, saluteth you." But "the Church that is" is in italics, which means that there is no equivalent in the Greek which simply says "the one elected together with you at Babylon" and the phrase is feminine. There are two possibilities.

(a) It is quite possible that the King James Version is correct. That is the way Moffatt takes it when he translates "your sister Church in Babylon." The phrase could well be explained as being based on the fact that the Church is the Bride of Christ and may be spoken of in this way. On the whole, the commonest view is that it is a Church which is meant.

(b) But it does have to be remembered that there is actually no word for Church in the Greek, and this feminine phrase might equally well refer to some well-known Christian lady. If it does, by far the best suggestion is that the reference is to Peter's wife. We know that she did actually accompany him on his preaching journeys (1Co 9:5). Clement of Alexandria (Stromateis 7.11.63) tells us that she died a martyr, executed in Peter's own sight, while he encouraged her by saying, "Remember the Lord." She was clearly a well-known figure in the early church.

We would not wish to speak dogmatically on this question. It is perhaps more likely that the reference is to a Church; but it is not impossible that Peter is associating his wife and fellow-evangelist in the greetings which he sends.

(ii) From where was this letter written? The greetings are sent from Babylon. There are three possibilities.

(a) There was a Babylon in Egypt, near Cairo. It had been founded by Babylonian refugees from Assyria and was called by the name of their ancestral city. But by this time it was almost exclusively a great military camp; and in any event the name of Peter is never connected with Egypt. This Babylon may be disregarded.

(b) There was the Babylon in the east to which the Jews had been taken in captivity. Many had never come back and it was a centre of Jewish scholarship. The great commentary on the Jewish Law is called the Babylonian Talmud. So important were the Jews of Babylon that Josephus had issued a special edition of his histories for them. There is no doubt that there was a large and important colony of Jews there; and it would have been quite natural for Peter, the apostle of the Jews, to preach and to work there. But we do not find the name of Peter ever connected with Babylon and there is no trace of him having ever been there. Scholars so great as Calvin and Erasmus have taken Babylon to be this great eastern city but, on the whole, we think the probabilities are against it.

© Regularly Rome was called Babylon, both by the Jews and by the Christians. That is undoubtedly the case in the Revelation where Babylon is the great harlot, drunk with the blood of the saints and the martyrs (Rev 17-18). The Godlessness, Just and luxury of ancient Babylon were, so to speak, reincarnated in Rome. Peter is definitely connected in tradition with Rome; and the likelihood is that it was from there that the letter was written.

(iii) Who is the Mark, whom Peter calls his son, and from whom he sends greetings? If we take the elect lady to be Peter's wife. Mark might quite well be literally Peter's son. But it is much more likely that he is the Mark who wrote the gospel. Tradition has always closely connected Peter with Mark, and has handed down the story that he was intimately involved with Mark's gospel. Papias, who lived towards the end of the second century and was a great collector of early traditions, describes Mark's gospel in this way: "Mark, who was Peter's interpreter, wrote down accurately though not in order, all that he recollected of what Christ had said or done. For he was not a hearer of the Lord or a follower of his; he followed Peter, as I have said, at a later date, and Peter adapted his instructions to practical needs, without any attempt to give the Lord's words systematically. So that Mark was not wrong in writing down some things in this way from memory, for his one concern was neither to omit nor to falsify anything he had heard." According to Papias, Mark's gospel is nothing other than the preaching material of Peter. In similar vein Irenaeus says that after the death of Peter and Paul at Rome, "Mark, the disciple and interpreter of Peter, also handed down to us in writing what had been preached by Peter." It is the consistent story of tradition that Mark, the evangelist, was indeed a son to Peter, and all the likelihood is that these greetings are from him.

So, then, we may gather up the possibilities. "She who is at Babylon, and who has been chosen, as you have been chosen," may either be the Church or the wife of Peter, herself a martyr. Babylon may be the Babylon of the east but is more likely to be the great and wicked city of Rome. Mark might possibly be the actual son of Peter, about whom we know nothing else, but is more likely to be Mark, the writer of the gospel, who was to Peter as a son.

Constable: 1Pe 5:1-11

B. The Church under Trial 5:1-11

Peter concluded the body of his epistle and this section on encouragement in suffering with specific commands so his readers would understand how to live while suffering for Christ.

Constable: 1Pe 5:1-4

1. The responsibility of the elders 5:1-4

5:1 In view of the inevitability of trials and God's judgment Peter gave a special charge to the elders (overseers) of the congregations of his readers. Peter himself was an elder as well as an apostle. As an elder he spoke from experience.

"As an apostle he could have ordered them to follow his instruction, but he did not take this approach. His appeal is based on the fact that he was one of them and thus understood their problems."¹⁷⁷

He himself had participated in sufferings for Christ's sake. "Witness" (Gr. martys; cf. Acts 3:15; 10:39) does not just mean that he observed Jesus suffering, which he did. It means he shared Jesus Christ's sufferings and bore testimony out of that experience (4:13). As his readers, Peter also shared the glory that God will yet reveal (4:14).

5:2 Peter's exhortation to his fellow elders was to take care of those under their charge as a shepherd cares for his sheep (cf. John 21:16; Acts 20:28; Ezek. 34:1-16). In other words, elders are responsible for the pastoral work of the local church. A pastor is usually an elder who functions as a shepherd. The verb "shepherd" (Gr. poimaino) literally means to tend. Pastoring includes the duties of feeding, leading, guiding, guarding, and providing for the needs of those in the church as a shepherd does for his sheep (cf. John 21:16).

"If we ever view the flock as ours' or the ministry as ours,' we are in serious trouble, and so is the church."¹⁷⁸

Three contrasts follow that clarify the proper motivation and manner of an elder's ministry.

First, he should serve willingly as opposed to grudgingly (cf. 2 Cor. 9:7). God wants us to perform any service for Him willingly. Elders should not serve because they feel they must do so because of external pressure but because they desire to serve God.

"I have counseled with many pastors who . . . feel that they are imprisoned by their calling to ministry. They would prefer to be somewhere else, they are not enjoying their ministry, or they are in a difficult situation from which they would like to escape. To them, ministry has become mere drudgery.

"It need not be so! Peter reminds us that we should serve the Lord and tend His flock willingly. . . . The Lord does not force us or coerce us to be involved in ministry. He calls us and invites us to ministry, but we have the freedom of saying yes' or no'!"¹⁷⁹

Second, an elder should serve zealously and enthusiastically as opposed to selfishly. He should not serve for what he can get out of his ministry now but for the love of his Lord. The gain one could derive from elder ministry included honor in the church as well as possible financial gain. It seems that elders in the early church often received payment for their ministry (cf. 1 Tim. 5:17 where the "double honor" probably refers to payment; 1 Cor. 9:7-11). Otherwise there would be no such temptation.

"To enter the ministry simply because it offers a respectable and intellectually stimulating way of gaining a livelihood is to prostitute that sacred work. This warning also includes the temptation to use the work of the ministry to gain personal popularity or social influence."¹⁸⁰

5:3 Third, an elder should lead by giving an example of godly living that others can follow rather than by driving people forward with authoritarian commands (cf. 1 Tim. 4:12; 2 Thess. 3:9). He should be able to expect them to do as he does as well as to do what he says.

"The shepherds are not to be little popes or petty tyrants. Matt. 20:25; II Cor. 1:24.

"Peter mentions three common sins of preachers: laziness, greed, popishness, all of which are especially objectionable in days of persecution."¹⁸¹

"I made it a practice never to ask my congregation to give to any cause to which I didn't also give. I do not think we have a right to make a demand of other folk that we are not doing ourselves."¹⁸²

"If I have any counsel for God's shepherds today, it is this: cultivate a growing relationship with Jesus Christ, and share what He gives you with your people. That way, you will grow, and they will grow with you."¹⁸³

"The effective pastor . . . must be among' his people so that he can get to know them, their needs and problems; and he needs to the over' his people so he can lead them and help them solve their problems. There must be no conflict between pastoring and preaching, because they are both ministries of a faithful Shepherd. The preacher needs to be a pastor so he can apply the Word to the needs of the people. The pastor needs to be a preacher so that he can have authority when he shares in their daily needs and problems. The pastor is not a religious lecturer who weekly passes along information about the Bible. He is a shepherd who knows his people and seeks to help them through the Word."¹⁸⁴

Since one of the husband's primary roles is that of shepherd of his family, it is worthwhile to read verses 2 and 3 from this perspective. A husband should shepherd his family flock by caring for their needs. He should consider this a privilege (voluntarily), he should make his family a priority (eagerness), and he should be a model of integrity (example). Certainly he should tell the members of his family that he loves them.¹⁸⁵

It might be profitable to read Psalm 23 and put your name in the place of the shepherd if you are an elder and or a husband.

"The flock" over which an elder ruled was probably a house-church. Each church in a town usually consisted of several house-churches at this time.¹⁸⁶

5:4 Elders are shepherds who serve under the Chief Shepherd, Jesus Christ (John 21:15-17). Peter wanted the Chief Shepherd to find his fellow elders faithful when He returns at the Rapture. Then they would have to give an account of their stewardship at His judgment seat (cf. Heb. 13:17).

"To prevent the faithful servant of Christ from being cast down, there is this one and only remedy, to turn his eyes to the coming of Christ."¹⁸⁷

The crown (Gr. stephanos, garland) of glory that does not fade probably refers to glory as a crown that will come to every faithful Christian when Christ returns. It is probably not a material but a metaphorical crown (as is the crown of righteousness in 2 Timothy 4:8, the crown of life in James 1:12 and Revelation 2:10, and the crown of joy in Philippians 4:1 and 1 Thessalonians 2:19-20).¹⁸⁸ The reason for this conclusion is that the biblical writers described the crowns in figurative language (glory, righteousness, etc.), not in literal language (gold, silver, etc.; cf. Heb. 2:9). Elders who are faithful now will receive glory that will not fade when Jesus Christ returns.¹⁸⁹

Constable: 1Pe 5:5

2. The responsibility of the others 5:5

"Younger men" is literally "younger ones" and includes females as well as males.¹⁹⁰ Nevertheless younger men were probably in Peter's mind since the contrast is with older men in verses 1-4.

"In the ancient world the division of society into older people and younger . . . was just as much taken for granted as the division into men and women, free men and slaves, etc."¹⁹¹

Leaders of the church were normally in the older age group. Peter addressed the younger in this verse. "Elders" here refers to those in the older age group. That he did not mean just the official elders of the church seems clear from the contrast with "younger" in this verse (cf. 1 Tim. 5:1, 17).

The younger people in the church were and are to take a position under the authority of the older people. The reason for this, though unexpressed, seems self-evident. The older have more experience in living (cf. Job 32:4).

All Christians, regardless of our age, should put on humility as a garment, (i.e., let it be what others see as we serve; cf. 3:8). The Greek word translated "clothe" is a rare one that comes from a word referring to the apron that slaves put on over their regular clothes. This garment prepared them for service (cf. John 13:4-15). We should be ready and eager to serve one another rather than expecting others to serve us (Mark 10:45).

"In other words, believers should not insist on having their way over others."¹⁹²

Peter again quoted Proverbs (3:34) for support. This is the theological reason for his ethical charge (cf. James 4:6). He then proceeded to expound the ideas expressed in this proverb in the following six verses.

Constable: 1Pe 5:6-7

3. The importance of humility and trust in God 5:6-7

5:6 God's almighty hand had permitted affliction to touch Peter's readers. The apostle urged them to submit to God's working in their lives as to the skillful hand of a surgeon. He assured them that God would raise them up eventually better off for their suffering (cf. Luke 14:11; James 1:2-4). Peter had learned to submit to God's hand on his own life, though at times he had not been as submissive as he should have been. The Old Testament writers used God's hand as a symbol of discipline (Exod. 3:19; 6:1; Job 30:21; Ps. 32:4) and deliverance (Deut. 9:26; Ezek. 20:34).

5:7 This verse does not introduce a new command but explains how to humble oneself: by entrusting oneself and one's troubles to God (Ps. 55:22; cf. Matt. 6:25-34; Phil. 4:6). We can do this because we have confidence that God has concern for our welfare.

"Mermina = worry or anxiety as when one does not know whether to do this or to do that, distraction.'"¹⁹³

Constable: 1Pe 5:8-11

4. The importance of resisting the devil 5:8-11

5:8 Trust in God is not all that we need, however. We also need to practice self-control and to keep alert (cf. 1:13; 4:7) because Satan is on the prowl (cf. Job 1:7; Matt. 26:41; 1 Cor. 16:13). Peter's readers were in danger from him if they gave in to his temptation to regard their sufferings as an indication of God's disinterest or ill will (cf. James 1:13). Satan not only seeks to deceive us as a serpent (2 Cor. 11:3), but he also seeks to devour us as a lion.

"The picture is one of a beast swallowing its prey in a gulp."¹⁹⁴

5:9 Whereas God commands us to forsake the world and deny the lusts of the flesh we should resist the devil. Satan's desire is to get the Christian to doubt, to deny, to disregard, and to disobey what God has said. The Greek word translated "resist" means to defend oneself against, not to attack. It is easier to resist when we remember that this duty is common to all Christians; it is not unique to us alone. A better translation of "accomplished by" might be "laid upon." Suffering is the common experience of all committed believers as long as we are in the world (cf. 2 Tim. 3:12).

The Christian's Three-Fold Enemy
Problem	Solution
The World (1 John 2:15-17) Lust of the flesh Lust of the eyesPride of life	Flee(1 Tim. 6:11; 2 Tim. 2:22)
The flesh(Rom. 7:18-24)	Deny(Rom. 6:12-13; 8:13)
The devil(1 Peter 5:8)	Resist(1 Peter 5:9)

Peter advocated three responses to Satan in this passage. We should respect him ("be of sober spirit," v. 8). If Peter had respected Satan more he might not have slept in the garden of Gethsemane after Jesus had warned him to watch and pray so that he would not enter into temptation. Second, Peter said we should recognize Satan ("be on the alert," v. 8). If Peter had been alert he might not have denied Jesus three times in the courtyard of the high priest. Third, we should resist Satan (v. 9). If Peter had resisted Satan he might not have felt that he had to resist Malchus' advance in Gethsemane and cut off his ear.

"Before we can stand before Satan [vv. 8-9], we must bow before God [vv. 6-7]. Peter resisted the Lord and ended up submitting to Satan!"¹⁹⁵

5:10 We have on our side One who is able to overcome our adversary the devil. Furthermore God gives sufficient grace (2 Cor. 12:9). He has called us to experience eternal glory ultimately (1:1). Both our calling and our glory are in Christ. God will make us complete (Gr. katartizo, "to mend [nets]," Matt. 4:21) establish us, strengthen us for service, and give us peace in His will.

"What Peter has done is pile up a number of closely related terms that together by their reinforcing one another give a multiple underscoring of the good that God is intending for them and even now is producing in their suffering."¹⁹⁶

5:11 God has enough power and ability to help us endure whatever suffering He allows us to experience (1 Cor. 10:13). Peter concluded this statement about God's sufficiency with another benediction (cf. 4:11).

To summarize, Peter exhorted the church elders to shepherd those under their care. He exhorted younger Christians to submit to their older brethren. He exhorted all to stand firm against Satan armed with an attitude of submission to God and to one another.

Constable: 1Pe 5:12-14

VII. Conclusion 5:12-14

Peter concluded this epistle with a final exhortation and greetings from those with him and himself to encourage his readers further.

5:12 Silvanus is the Roman form of the Greek name Silas. This Silas may very well have been Paul's companion on his second missionary journey. Silas may have written this epistle as Peter dictated it or in some other way assisted in its composition. Peter may have taken the pen from Silvanus at this point and written the conclusion himself, as was common (cf. Gal. 6:11; 2 Thess. 3:17). It seems more probable, however, that Silas carried this epistle from Paul to its first destination.¹⁹⁷ It would have been more customary for Peter to mention Silas at the beginning of the letter if he had had some role in its composition.¹⁹⁸

Peter explained his purpose for writing this epistle. He wanted to exhort the readers to stand firm in the faith since suffering for the Savior is part of being a recipient of God's grace (5:9). One of Peter's gifts was exhortation. God's grace is sufficient (2 Cor. 12:9)! The "true grace of God" may refer to the help that the readers would obtain from this letter.¹⁹⁹

5:13 "She" probably refers to the church in the town where Peter was when he wrote this letter (cf. 2 John 1, 4). The Greek word for "church" (ekklesia) is feminine.²⁰⁰ Some commentators have suggested that he referred to his wife,²⁰¹ but this seems unlikely. God chose the church together with the believers to whom Peter sent this epistle.

"Babylon" may refer to Babylon on the Euphrates River.²⁰² However this seems more likely to be a veiled, metaphorical reference to Rome where Peter spent the last years of his life.²⁰³ John "Mark" was in Rome (Col. 4:10). Why would Peter have called Rome Babylon? Probably he did so because Rome was the capitol of the pagan world. The Christians had come to think of Rome as Babylon. Babylon was then in decline, but it was formerly the world center of godlessness. The Bible uses Babylon as a symbol of ungodliness as well as the name of a real town (cf. Rev. 17-18). Similarly the name Hollywood is both a literal town name and the symbol of the industry for which the town is famous.

". . . Babylon [in 1 Peter] becomes a beautiful symbol for the capital of the place of exile away from the true inheritance in heaven."²⁰⁴

John Mark was Peter's protégé. Many scholars believe Mark wrote his Gospel in Rome and that Peter's influence is apparent in what he included in that record of Jesus' life and ministry. There is considerable evidence for this in the second Gospel.

5:14 In Peter's culture a kiss was a common way to express affection publicly (cf. Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26). It still is today in many parts of the world.

"In the ancient world kisses were normally exchanged among family members (parents and children; brothers and sisters; servants and masters) and at times between rulers and their clients. The erotic kiss is secondary and not stressed in the literature. The familial kiss probably forms the background to the NT practice, for all fellow-Christians were considered brothers and sisters. This affectionate kissing was normally on the cheeks, forehead, or hands. We can assume such to be the practice here. . . . In calling it the kiss of love' Peter not only brings out the meaning of kiss (kiss,' philema in Greek, comes from phileo, a verb indicating familial and friendly as opposed to erotic love), but also expresses the proper relationship among the members of the Christian community (love' here is the typical Christian term for love, agape, used also in 1:22; 4:8)."²⁰⁵

In the midst of their persecution Peter prayed that his readers might experience God's surpassing peace (Phil. 4:6-7). "Peace" expresses the common Jewish blessing "Shalom." This epistle opens and closes with a prayer for peace (cf. 1:2).

"What a wonderful way to end a letter that announced the coming of a fiery trial!"²⁰⁶

College: 1Pe 5:1-14

1 PETER 5

B. SHOW HUMILITY IN YOUR RELATIONSHIPS,

ESPECIALLY YOU WHO SHEPHERD (5:1-5)

¹ To the elders among you, I appeal as a fellow elder, a witness of Christ's sufferings and one who also will share in the glory to be revealed: ² Be shepherds of God's flock that is under your care, serving as overseers - not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; ³ not lording it over those entrusted to you, but being examples to the flock. ⁴ And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away.

⁵ Young men, in the same way be submissive to those who are older. All of you, clothe yourselves with humility toward one another, because,

"God opposes the proud

but gives grace to the humble." ^a

a 5 Prov. 3:34

The advice to elders and the subsequent verse about humble Christian relationships may seem out of place between two paragraphs about suffering as a Christian. However, in this situation in which Christians suffer as a persecuted minority, it is vital for them to maintain strong leadership and strong relationships with each other. The importance of how these Christians relate to each other has already been emphasized in 1:22; 2:1-5; 3:8; and 4:8-11.

5:1 To the elders among you,

The fact that verse 5 addresses those who are younger might be taken to suggest that the "elders" addressed here are not a group of leaders among the older members of the church, but rather a general address for the older members or older men. However, verses 2-3 point strongly to a group of leaders. Presumably Peter has in mind the same leadership role described as "elders" (presbuvteroi, presbyteroi ) in Acts 14:23; 20:17-18; 1 Timothy 5:17-19; Titus 1:5; and James 5:14. They were also called "bishops" (NRSV, et al.) or "overseers" (NIV) (ejpivskopoi, episkopoi ), as is indicated by the interchange of the two terms in Acts 20:17,28 and Titus 1:1-7; and by the parallel between the qualifications for the elders = overseers of Titus 1:5-9 and for the overseers of 1 Timothy 3:1-7. The qualifications in 1 Timothy and Titus identify these leaders as men.

The term "elder" reflects the older age of these leaders. It was used in a similar way for leaders in various Greco-Roman groups and in Jewish communities.

I appeal as a fellow elder, a witness of Christ's sufferings and one who also will share in the glory to be revealed:

"Fellow elder" translates a compound word (sumpresbuvtero", sympresbyteros ) which Peter may have coined. It does not appear before 1 Peter and afterwards appears only in Christian literature. Peter allies himself with those he addresses. The second self-description may separate Peter from the elders in Asia Minor, if he means "eye" witness to Christ's sufferings. But Michaels may be correct in arguing that in this second description as well, Peter wishes to identify with the elders in Asia Minor. If so, then "witness" (mavrtu", martys ) would need to be understood in a looser sense than "eye witness." Peter's third self-description, like the first, clearly includes the elders (note his use of "also"). It echoes the reference in 4:13 to the joy Christians will receive "when his glory is revealed."

5:2 Be shepherds of God's flock that is under your care,

The imagery of the shepherd and his flock is used in the Old Testament for God and his people (e.g., Ps 23) and for Israel's leaders and Israel (e.g., Ezek 34). In the New Testament it is used by Jesus to describe himself (e.g., John 10; cf. 1 Pet 5:4) and in speaking to Peter (John 21:15-17). First Peter 5:1-3 and Acts 20:28-29 use this imagery to refer to elders and their churches. These texts use the verb poimavnw (poimanô, " to shepherd" - the NRSV "tend the flock" reflects this better than the NIV "Be shepherds"). First Peter 5:4 uses the noun ajrcipoivmhn (archipoimçn, "Chief Shepherd") to describe Jesus and in so doing implies that elders may be called shepherds. Ephesians 4:11 uses the noun poivmhn (poimçn), usually translated "pastor," in a list including apostles, prophets, evangelists, and teachers. Various aspects of shepherding are used as analogies, for example feeding may be compared to teaching, and protecting from wolves to protecting from false teachers.

God is the owner of the flock elders have been given charge of.

serving as overseers

As in the case of shepherding, the Greek text uses only a verb (ejpiskopou'nte", episkopountes ), which could be literally translated "overseeing." Unfortunately, we cannot be certain whether the original text of 1 Peter had this verb. Two of our three earliest and best manuscripts omit it. However, it may have been deliberately omitted because it was perceived as redundant or because after the first century, when elders and bishops became two different offices, scribes did not believe Peter would instruct elders to do the work of bishops.

The noun form, overseer or bishop, is clearly used for elders in Acts 20:28 (cf. Acts 20:17) and Titus 1:7 (cf. Titus 1:5). Although by the first half of the second century Ignatius and others distinguish between elders and bishops, in the New Testament there is no evidence of such a distinction. Presumably Philippians 1:1 and 1 Timothy 3:1-2 also use the noun form to refer to elders.

"Overseeing" highlights the elder's role as a leader for the church.

- not because you must, but because you are willing,

Peter now uses three contrasting phrases to explain how elders are to shepherd or oversee the flock. All three ask the elders to do what has been (1:22; 2:1; 3:8; 4:8) and will again (5:5) be asked of every Christian, to act out of genuine love for other Christians.

The first contrast stresses Peter's desire that elders do their work with a willing spirit and not begrudgingly. The sentiment is similar to what the author of Hebrews expresses when he urges his readers to obey their leaders "so that their work will be a joy, not a burden" (Heb 13:17). It is also similar to Paul's words to Philemon when he says, "I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced" (Phlm 14, NRSV). Paul's "voluntary and not something forced" uses prepositional phrases based on the same roots that Peter uses in adverb form.

as God wants you to be;

There is a textual problem with the two word prepositional phrase that this clause represents. It is not in one of our three best and earliest manuscripts as well as several others. It may have been omitted because the Greek is somewhat difficult to understand. Literally, the prepositional phrase is "according to God" (kataÉ qeovn, kata theon ). As the NIV translation suggests, it probably means something like the phrase "according to the will of God" in 4:19. It is God's will that elders serve willingly and not under compulsion.

not greedy for money, but eager to serve;

This contrasting pair may presuppose that at least in some cases elders were paid for their work (cf. 1 Tim 5:17-18). It might be related to elders being in charge of church funds, with the possibility of misappropriating funds to themselves. In the second century letter of Polycarp to the Philippians (11:1-4) he refers to an elder named Valens who had apparently misappropriated church funds. The positive quality, "eager to serve," is virtually synonymous with the positive element of the previous contrast, "because you are willing."

5:3 not lording it over those entrusted to you, but being examples to the flock.

Peter's instructions that elders not act as lords over those in their charge echoes the sentiments of Jesus' instructions about leadership. In Mark 10:42-43 Jesus says, "You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you." Peter may also have in mind a contrast with the authoritarian approach of government officials. By contrast, elders should lead the flock by example.

5:4 And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away.

By calling Christ the Chief Shepherd (cf. Heb 13:20, "our Lord Jesus, that great Shepherd of the sheep") Peter identifies him as the one in charge of all the shepherds and the supreme example of what a shepherd should be.

When Jesus comes again, faithful shepherds will receive their reward. What we would call "wreathes" (made either of leaves or other vegetation, or of gold or silver), were commonly awarded to show honor, not only to athletes, but for virtually any area of endeavor (for military success, government service, making contributions as a benefactor, etc.). Peter uses the word metaphorically and in contrast to wreathes of vegetation or even precious metals which eventually rot or corrode.

5:5 Young men, in the same way be submissive to those who are older.

This instruction is parallel in structure to the instructions about submission in 2:13,17, and especially 3:1. There is some difficulty in discerning the groups addressed. The word translated "those who are older" is the same as the word translated "elders" in verse 1. The NIV translation suggests that in verse 5 Peter means not the elders per se , but those who are older. By the translation "young men" the NIV also suggests that both terms (younger and older) refer to men and are not gender inclusive. The NRSV, on the other hand, prefers "elders" at the end of the verse and does not refer "younger ones" only to men. In Greek the masculine plural may be used for men only or for both men and women.

It seems unlikely that Peter would switch the meaning of the word for "elder" or "older men/people" between verses 1-4 and 5. And there seems to be ample evidence in verses 2-3 for the meaning "elder" in verse 1. It is probable that by "younger ones" Peter means those - men and women - who are not elders, with an emphasis on the fact that most of them are younger than the elders. Peter is exhorting the churches to submit (uJpotavssw, hypotassô) to their elders, whom he has already identified as having the responsibility of shepherding and overseeing the flock.

All of you, clothe yourselves with humility toward one another,

The elders are not to lord it over the church, and the younger ones are to submit to the elders. All are to be characterized by humility toward each other. See the similar instructions in 3:8.

The use of clothing metaphors for taking on Christian attitudes and behaviors is common in Paul's letters (e.g., Rom 13:12; Eph 6:11; Col 3:10,12; 1 Thess 5:8).

because, "God opposes the proud but gives grace to the humble."

Peter supports his appeal for humility with a citation of Proverbs 3:34. James 4:6 cites the same text in a similar context. When we are tempted to be arrogant with one another, we need to recognize that God opposes pride and rewards humility.

C. A SUMMARIZING CALL TO SUFFER FOR CHRIST (5:6-11)

⁶ Humble yourselves, therefore, under God's mighty hand, that he may lift you up in due time. ⁷ Cast all your anxiety on him because he cares for you. ⁸ Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour. ⁹ Resist him, standing firm in the faith, because you know that your brothers throughout the world are undergoing the same kind of sufferings.

¹⁰ And the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast. ¹¹ To him be the power for ever and ever. Amen.

As he nears the end of the letter, Peter makes a penultimate appeal (the final appeal is in v. 12) for the Christians of Asia Minor to stand firm against Satan in the face of suffering. Many of the themes rehearsed in this section have been heard before, although a new plane is reached with the identification of Satan's role in persecution.

5:6 Humble yourselves, therefore, under God's mighty hand, that he may lift you up in due time.

Peter cited Proverbs 3:34 in verse 5 to support his appeal for Christians to show humility toward each other. Verse 6 is also based on that proverb as it encourages Christians to humble themselves before God.

In the context of 1 Peter the humbling Peter has in mind may be accepting and enduring the humiliation of rejection and persecution. Peter has repeatedly indicated that God has a purpose in allowing their situation (1:6-7; 3:17; 4:19), so that there is a sense in which their situation is an expression of God's will. They must humbly accept his will knowing that their humiliation will lead to exaltation.

The lifting up Peter has in mind is presumably the same exaltation he spoke of in 4:13 ("But rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed") and will speak of in 5:10 ("And after you have suffered for a little while, the God of all grace, . . . will himself restore, support, strengthen, and establish you," NRSV). All three passages have the pattern of suffering followed by exaltation. All three speak of eternal life.

5:7 Cast all your anxiety on him because he cares for you.

The verb "cast" is not actually an imperative and verse 7 is not a new sentence. "Casting" is a participle (ejpirivyante", epiripsantes ) and verse 7 is a subordinate clause explaining part of what it means to humble oneself under God's mighty hand (v. 6). In facing their plight, these persecuted Christians should entrust themselves to God (cf. Jesus' example in 2:23), knowing that he cares for them.

5:8 Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour.

Peter reiterates his exhortation to self-control (nhvfw, nçphô; 1:13; 4:7) and adds the common New Testament exhortation to keep alert (gregorevw, gregoreô; for example, Mark 13:35,37; 1 Cor 16:13; Col 4:2). We must do this because the devil is looking for an opportunity. Here for the first time in 1 Peter he identifies the one who incites persecution against Christians. Peter describes the devil's activities using the powerful metaphor of a lion on the prowl. He is continually looking for an opportunity to devour another Christian, to tempt another faithful man or woman into denying their savior.

5:9 Resist him, standing firm in the faith, because you know that your brothers throughout the world are undergoing the same kind of sufferings.

This verse implies that the persecutions Peter's readers are enduring are incited by the devil, so that to stand firm in their faith is to resist his attack. In this context "the faith" is not a set of doctrines, but commitment or trust (as in the NRSV translation "steadfast in your faith").

Peter reminds the Christians of Asia Minor that they are not alone in their plight. He echoes the sentiments of 4:12: "do not be surprised at the painful trial you are suffering, as though something strange were happening to you." Christians throughout the Roman world were experiencing the same kind of sufferings.

This does not imply an empire-wide official persecution. The book of Acts and Paul's letters demonstrate that various levels of persecution existed without some sort of orders from the emperor.

5:10 And the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast.

Peter's identification of God as "the God of all grace" resonates with his repeated emphasis on grace (1:2,10; 3:7; 4:10; 5:5,12). He has also previously emphasized that God called or chose his readers to inherit eternal salvation (1:2,15; 2:9; 3:9). "In Christ" perhaps should go with "who called you."

The reference to suffering "a little while" (ojlivgon, oligon ) echoes 1:6, "though now for a little while you may have had to suffer." In both cases the "little while" is in comparison with eternity. A lifetime of suffering is only a little while by the standard of "eternal glory."

The NRSV provides a more literal translation of the last four verbs: "[God] will restore, support, strengthen, and establish you." The NIV translation reflects the fact that the meaning of the last three verbs is heavily overlapping. The idea, of course, is that God himself will nurse them back to health and happiness when he rewards them for their suffering.

5:11 To him be the power for ever and ever. Amen.

Peter closes the body of the letter with another doxology and amen (cf. 4:11). This one is in response to verse 10 and its words about God's grace, the eternal glory he has prepared, and his coming work of restoration.

VI. CONCLUDING REMARKS (5:12-14)

¹² With the help of Silas, ^a whom I regard as a faithful brother, I have written to you briefly, encouraging you and testifying that this is the true grace of God. Stand fast in it.

¹³ She who is in Babylon, chosen together with you, sends you her greetings, and so does my son Mark. ¹⁴ Greet one another with a kiss of love.

Peace to all of you who are in Christ.

^a 12 Greek Silvanus , a variant of Silas

In Peter's day non-Christian letters were composed of a greeting, sometimes a brief prayer, the body of the letter, and concluding remarks. Peter and other early Christians followed the same pattern. Peter's concluding remarks are similar in content to those of the letters of Paul. The similarities include: references to those who would deliver the letter (Eph 6:21; Col 4:7,9), a summary of the letter's purpose (Gal 6:11-17; 1 Tim 6:20-21), greetings (Rom 16:3-16,21-23; 1 Cor 16:19-20; Phil 4:21-22; Col 4:10-15; 2 Tim 4:19-21; Titus 3:15; Phlm 23-24), what Paul calls the "holy kiss" (Rom 16:16; 1 Cor 16:20; 2 Cor 13:12; 1 Thess 5:26), and a wish for grace (in Peter's case, peace; Rom 16:20; 1 Cor 16:23; 2 Cor 13:13; Gal 6:18; Eph 6:24; Phil 4:23; Col 4:18; 1 Thess 5:28; 2 Thess 3:18; 1 Tim 6:21; 2 Tim 4:22; Titus 3:15; Phlm 25).

5:12 With the help of Silas, whom I regard as a faithful brother, I have written to you briefly,

As the NIV footnote indicates, Peter says "Silvanus." The NIV translation is based on two probable connections: 1) that this Silvanus is the same one mentioned as a cosender of 1 and 2 Thessalonians and as having worked in Corinth with Paul and Timothy (2 Cor 1:19) and 2) that that Silvanus is the Silas of Acts, a prophet (Acts 15:32) sent to Antioch from Jerusalem with the decree of Acts 15 (Acts 15:22) and then a companion of Paul on his second missionary journey (see Acts 16-18). Silvanus is a Latin name and Silas a Greek one. Some suggest they are Latin and Greek versions of this man's Aramaic name. The connection of the references in 1 and 2 Thessalonians and 2 Corinthians with Paul's second missionary journey make the identification of Paul's Silvanus and Luke's Silas highly probable. It is also likely that Peter refers to the same man. In any case, Peter commends Silvanus as "a faithful brother."

"With the help of" translates a single preposition (diav, dia ), which is often translated "through." What Peter means by this is a debated point. One possibility is that Silvanus drafted the letter for Peter. Eusebius cites a letter from Dionysius of Corinth to Rome which refers to 1 Clement (a letter written to Corinth for the Roman church by Clement of Rome) as "written through (using the same preposition 1 Peter uses) Clement." One might imagine that, like Paul (1 Cor 16:21; Gal 6:11; Col 4:18; 2 Thess 3:17), Peter used a secretary to write the book and then wrote the final few verses in his own hand. In this case he might have used the preposition "through" in a sense similar to that of Dionysius, making Silvanus the person who penned the letter for Peter.

Other references suggest another meaning for "to write through someone." In Acts 15:23 the NIV's "with them they sent the following letter" translates a construction that could be translated literally as "having written through their hand." The men in mind do not seem to be the authors of the letter, but they are clearly its deliverers (see 15:22,30). This usage would make Silvanus the person who carried Peter's letter to the churches.

encouraging you and testifying that this is the true grace of God. Stand fast in it.

Here Peter sums up the point of his letter. Peter has written a letter of encouragement and testimony. The antecedent of "this" is perhaps the letter itself or what the letter has said about God's grace (cf. 1:2,10; 3:7; 4:10; 5:5,10). Peter wants them to endure and stand fast in God's grace, in the various aspects he has discussed: the grace of the message of the gospel (1:10), the grace of God's current work through them (4:10), the grace of suffering for Christ (2:19-20), and the grace of their future inheritance (3:7; 5:10) The entire book is an exhortation to steadfastness.

5:13 She who is in Babylon, chosen together with you, sends you her greetings,

"She who is in Babylon" could conceivably refer to a woman, but the NRSV is probably correct in understanding "Your sister church in Babylon." Compare the last words of 2 John: "The children of your chosen sister send their greetings." "Chosen" echoes Peter's opening description of the Christians he writes to (1:1-2).

Babylon could refer to the well-known city in Mesopotamia or even to a Roman fortress by that name on the Nile delta in Egypt. It is probably a cryptic reference to Rome, as in the book of Revelation and in the Jewish works 2 Baruch and 4 Ezra. There is early Christian tradition connecting Peter with Rome, but none connecting Peter with Mesopotamian or Egyptian Babylon. The reference to Babylon presumably locates Peter in Rome when he wrote this letter.

and so does my son Mark.

"My son Mark" probably, but not necessarily, refers to John Mark of Jerusalem, whose mother's house Peter went to when the angel released him from prison in Acts 12. This John Mark traveled with Paul on the first portion of his first missionary journey, was the source of a dispute between Paul and Barnabas at the beginning of Paul's second missionary journey, and was later favorably referred to by Paul in three of his letters. Paul's references to Mark in Colossians 4:10 and Philemon 24 may place Mark in Rome. Later, 2 Timothy 4:11 summons Mark to Rome. Early church tradition, beginning in the early second century with Papias, makes a strong association between Mark's Gospel and Peter's preaching.

5:14 Greet one another with a kiss of love.

As noted in the introductory remarks to verses 12-14, the exhortation to greet each other with a kiss is found here in 1 Peter and four times in Paul, who calls it a "holy kiss." We do not know much about this practice; for example, whether it involved kissing persons of the opposite sex. By the time of Justin Martyr in the second century it was a regular part of the assembly.

Peace to all of you who are in Christ.

As is pointed out in the introductory comments to verses 12-14, Paul's last words are typically a wish for grace. But in several cases Paul has an earlier wish for peace (Rom 15:33; 2 Cor 13:11; Gal 6:16; Eph 6:23; 2 Thess 3:16). Peter opens his book with a wish for grace and peace (1:2). In their beleaguered state, these Christians needed peace both between them and their opponents and as an internal quality of their hearts.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: 1Pe 5:3

“A message prepared in the mind reaches a mind; a message prepared in a life reaches a life.” Bill Gothard

Evidence: 1Pe 5:7

RIDDLE:

Name nine people who were saved from drowning by an ark.

ANSWER:

Eight members of Noah’s family were saved by an ark in the Flood ( Gen 7:13), and the infant Moses was also saved by an ark ( Exo 2:3).

Introduction / Outline

Robertson: 1 Peter (Book Introduction)

THE FIRST EPISTLE GENERAL OF PETER

ABOUT a.d. 65

By Way of Introduction

The Author

The Epistle is not anonymous, but claims to be written by " Peter, an apostle of Jesus Christ" (1Pe_1:1), that is Cephas (Simon Peter). If this is not true, then the book is pseudonymous by a late writer who assumed Peter’s name, as in the so-called Gospel of Peter, Apocalypse of Peter, etc. " There is no book in the New Testament which has earlier, better, or stronger attestation, though Irenaeus is the first to quote it by name" (Bigg). Eusebius ( H.E . iii. 25.2) places it among the acknowledged books, those accepted with no doubt at all. We here assume that Simon Peter wrote this Epistle or at any rate dictated it by an amanuensis, as Paul did in Romans (Rom_16:22). Bigg suggests Silvanus (Silas) as the amanuensis or interpreter (1Pe_5:12), the obvious meaning of the language ( dia , through). He may also have been the bearer of the Epistle. It happens that we know more of Peter’s life than of any of the twelve apostles because of his prominence in the Gospels and in the first fifteen chapters of the Acts. In the Student’s Chronological New Testament I have given a full list of the passages in the Gospels where Peter appears with any clearness and the material is rich and abundant. The account in Acts is briefer, though Peter is the outstanding man in the first five chapters during his career in Jerusalem. After the conversion of Saul he begins to work outside of Jerusalem and after escaping death at the hands of Herod Agrippa I (Act_12:3.) he left for a while, but is back in Jerusalem at the Conference called by Paul and Barnabas (Act_15:6-14; Gal_2:1-10). After that we have no more about him in Acts, though he reappears in Antioch and is rebuked by Paul for cowardice because of the Judaizers (Gal_2:11-21). He travelled for the Gospel among the Jews of the Dispersion (Gal_2:9) with his wife (1Co_9:5), and went to Asia Minor (1Pe_1:1) and as far as Babylon or Rome (1Pe_5:13). Besides Silvanus he had John Mark with him also (1Pe_5:13), who was said by the early Christian writers to have been Peter’s " interpreter" in his preaching, since Peter was not expert in the Greek (Act_4:13), and who also wrote his Gospel under the inspiration of Peter’s preaching. We are not able to follow clearly the close of his life or to tell precisely the time of his death. He was apparently put to death in a.d. 67 or 68, but some think that he was executed in Rome in a.d. 64.

The Date

This question is tied up with that of the genuineness of the Epistle, the time of Peter’s death, the use of Paul’s Epistles, the persecution referred to in the Epistle. Assuming the genuineness of the Epistle and the death of Peter about a.d. 67 or 68 and the persecution to be not that under Domitian or Trajan, but under Nero, the date can be assumed to be about a.d. 65.

The Use of Paul’s Epistles

There are two extremes about the relation of Peter to Paul. One is that of violent antithesis, with Peter and Paul opposing one another by exaggerating and prolonging Paul’s denunciation of Peter’s cowardice in Antioch (Gal_2:11-21) and making Peter also the exponent of a Jewish type of Christianity (practically a Judaizing type). This view of Baur once had quite a following, but it has nearly disappeared. Under its influence Acts and Peter’s Epistles were considered not genuine, but documents designed to patch up the disagreement between Peter and Paul. The other extreme is to deny any Pauline influence on Peter or of Peter on Paul. Paul was friendly to Peter (Gal_1:18), but was independent of his ecclesiastical authority (Gal_2:1-10) and Peter championed Paul’s cause in the Jerusalem Conference (Act_15:7-13). Peter was certainly not a Judaizer (Acts 11:1-18), in spite of his temporary defection in Antioch. Undoubtedly Peter was won back to cordial relations with Paul if any confidence can be placed in 2Pe_3:15. There is no reason for doubting that Peter was familiar with some of Paul’s Epistles as there indicated. There is some indication of Peter’s use of Romans and Ephesians in this Epistle. It is not always conclusive to find the same words and even ideas which are not formally quoted, because there was a Christian vocabulary and a body of doctrinal ideas in common though with personal variations in expression. Peter may have read James, but not the Pastoral Epistles. There are points of contact with Hebrews which Von Soden considers sufficiently accounted for by the fact that Peter and the author of Hebrews were contemporaries.

The Persecution Pictured in the Epistle

Peter himself knew what persecution was at the hands of the Sanhedrin and of Herod Agrippa I (both church and state). If First Peter was written a.d. 65, there was time enough for the persecution of Nero in Rome in a.d. 64 to spread to Asia Minor. The province easily imitated the capital city. Paul’s life in the Acts and his Epistles abundantly show how early persecution arose in Asia Minor. The Apocalypse, written during the reign of Domitian, shows that persecution from the state had been on hand long before and was an old burden. We know too little of the history of Christianity in Asia Minor from a.d. 60 to 70 to deny that the fiery trials and suffering as a Christian (1Pe_4:16) can be true of this period. So we locate the persecution at this time as an echo from Rome.

The Place of Writing

Peter states that he is in Babylon (1Pe_5:13), apparently with his wife (1Co_9:5). It is not certain whether he means actual Babylon, where Jews had been numerous, or mystical Babylon (Rome) as in the Apocalypse. We do not know when Rome began to be called Babylon. It may have started as a result of Nero’s persecution of the Christians after the burning of Rome. The Christians were called " evil-doers" (1Pe_2:12) in the time of Nero (Tacitus, Ann . XV. 44). So we can think of Rome as the place of writing and that Peter uses " Babylon" to hide his actual location from Nero. Whether Peter came to Rome while Paul was still there we do not know, though John Mark was there with Paul (Col_4:10). " At the time when it was written Babylon had not yet unmasked all its terrors, and the ordinary Christian was not in immediate danger of the tunica ardens , or the red-hot iron chair, or the wild beasts, or the stake" (Bigg).

The Readers

Peter writes " to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1Pe_1:1). These five Roman provinces are naturally given from the standpoint of Babylon. In Galatia and Asia Paul had labored, though not all over these provinces. At any rate, there is no reason to wonder that Peter should himself work in the same regions where Paul had been. In a general way Paul and Peter had agreed on separate spheres of activity, Paul to the Gentiles and Peter to the Jews (Gal_2:7.), though the distinction was not absolute, for Paul usually began his work in the Jewish synagogue. Probably the readers are mainly Jewish Christians. but not to the exclusion of Gentiles. Peter has clearly Paul’s idea that Christianity is the true Judaism of God’s promise (1Pe_2:4-10).

The Purpose

Evidently Peter’s object is to cheer and strengthen the Christians in these five provinces who are undergoing fiery trials (1Pe_1:7.). There is every reason why Peter, as the leading apostle to the circumcision, should write to these believers in the provinces, especially since Paul’s long imprisonment in Caesarea and Rome had removed him from his accustomed activities and travel.

The Style and Vocabulary

Like Peter’s discourses in the Acts, the Epistle is mainly hortatory, with a minimum of argument and little of the closely knit reasoning seen in Romans. There is frequent use of the lxx and the Greek is decent Koiné with little of the uncouth Aramaic of the Galilean (Mat_26:73), or of the vernacular Koiné as seen in the papyri or in 2 Peter (Act_4:13). This fact may be accounted for by the help of Silvanus as amanuensis. There are sixty-two words in the Greek of the Epistle not occurring elsewhere in the N.T. There is verbal iteration as in 2 Peter. " One idea haunts the whole Epistle; to the author, as to the patriarch Jacob, life is a pilgrimage; it is essentially an old man’s view" (Bigg). But it is an old man who has lived long with Christ. Peter has learned the lesson of humility and patience from Jesus his Lord.

JFB: 1 Peter (Book Introduction)

ITS GENUINENESS is attested by 2Pe 3:1. On the authority of Second Peter, see the Introduction. Also by POLYCARP (in EUSEBIUS [Ecclesiastical History, 4.14]), who, in writing to the Philippians, quotes many passages: in the second chapter he quotes 1Pe 1:13, 1Pe 1:21; 1Pe 3:9; in the fifth chapter, 1Pe 2:11. EUSEBIUS says of PAPIAS [Ecclesiastical History, 3.39] that he, too, quotes Peter's First Epistle. IRENÆUS [Against Heresies, 4.9.2] expressly mentions it; and in [4.16.5], 1Pe 2:16. CLEMENT OF ALEXANDRIA [Miscellanies, 1.3, p. 544], quotes 1Pe 2:11-12, 1Pe 2:15-16; and [p. 562], 1Pe 1:21-22; and [4, p. 584], 1Pe 3:14-17; and [p. 585], 1Pe 4:12-14. ORIGEN (in EUSEBIUS [Ecclesiastical History, 6.25]) mentions this Epistle; in [Homily 7, on Joshua, vol. 2, p. 63], he mentions both Epistles; and [Commentary on Psalm 3 and on John], he mentions 1Pe 3:18-21. TERTULLIAN [Antidote to the Scorpion's Sting, 12], quotes expressly 1Pe 2:20-21; and [Antidote to the Scorpion's Sting, 14], 1Pe 2:13, 1Pe 2:17. EUSEBIUS states it as the opinion of those before him that this was among the universally acknowledged Epistles. The Peschito Syriac Version contains it. The fragment of the canon called MURATORI'S omits it. Excepting this, and the Paulician heretics, who rejected it, all ancient testimony is on its side. The internal evidence is equally strong. The author calls himself the apostle Peter, 1Pe 1:1, and "a witness of Christ's sufferings," and an "elder," 1Pe 5:1. The energy of the style harmonizes with the warmth of Peter's character; and, as ERASMUS says, this Epistle is full of apostolic dignity and authority and is worthy of the leader among the apostles.

PETER'S PERSONAL HISTORY.--Simon, Or Simeon, was a native of Bethsaida on the Sea of Galilee, son of Jonas or John. With his father and his brother Andrew he carried on trade as a fisherman at Capernaum, his subsequent place of abode. He was a married man, and tradition represents his wife's name as Concordia or Perpetua. CLEMENT OF ALEXANDRIA says that she suffered martyrdom, her husband encouraging her to be faithful unto death, "Remember, dear, our Lord." His wife's mother was restored from a fever by Christ. He was brought to Jesus by his brother Andrew, who had been a disciple of John the Baptist, but was pointed to the Saviour as "the Lamb of God" by his master (Joh 1:29). Jesus, on first beholding him, gave him the name by which chiefly he is known, indicative of his subsequent character and work in the Church, "Peter" (Greek) or "Cephas" (Aramaic), a stone (Mat 4:18). He did not join our Lord finally until a subsequent period. The leading incidents in his apostolic life are well known: his walking on the troubled waters to meet Jesus, but sinking through doubting (Mat 14:30); his bold and clear acknowledgment of the divine person and office of Jesus (Mat 16:16; Mar 8:29; Joh 11:27), notwithstanding the difficulties in the way of such belief, whence he was then also designated as the stone, or rock (Mat 16:18); but his rebuke of his Lord when announcing what was so unpalatable to carnal prejudices, Christ's coming passion and death (Mat 16:22); his passing from one extreme to the opposite, in reference to Christ's offer to wash his feet (Joh 13:8-9); his self-confident assertion that he would never forsake his Lord, whatever others might do (Mat 26:33), followed by his base denial of Christ thrice with curses (Mat 26:75); his deep penitence; Christ's full forgiveness and prophecy of his faithfulness unto death, after he had received from him a profession of "love" as often repeated as his previous denial (Joh 21:15-17). These incidents illustrate his character as zealous, pious, and ardently attached to the Lord, but at the same time impulsive in feeling, rather than calmly and continuously steadfast. Prompt in action and ready to avow his convictions boldly, he was hasty in judgment, precipitate, and too self-confident in the assertion of his own steadfastness; the result was that, though he abounded in animal courage, his moral courage was too easily overcome by fear of man's opinion. A wonderful change was wrought in him by his restoration after his fall, through the grace of his risen Lord. His zeal and ardor became sanctified, being chastened by a spirit of unaffected humility. His love to the Lord was, if possible, increased, while his mode of manifesting it now was in doing and suffering for His name, rather than in loud protestations. Thus, when imprisoned and tried before the Sanhedrim for preaching Christ, he boldly avowed his determination to continue to do so. He is well called "the mouth of the apostles." His faithfulness led to his apprehension by Herod Agrippa, with a view to his execution, from which, however, he was delivered by the angel of the Lord.

After the ascension he took the lead in the Church; and on the descent of the Holy Spirit at Pentecost, he exercised the designed power of "the keys" of Christ's kingdom, by opening the door of the Church, in preaching, for the admission of thousands of Israelites; and still more so in opening (in obedience to a special revelation) an entrance to the "devout" (that is, Jewish proselyte from heathendom) Gentile, Cornelius: the forerunner of the harvest gathered in from idolatrous Gentiles at Antioch. This explains in what sense Christ used as to him the words, "Upon this rock I will build my Church" (Mat 16:18), namely, on the preaching of Christ, the true "Rock," by connection with whom only he was given the designation: a title shared in common on the same grounds by the rest of the apostles, as the first founders of the Church on Christ, "the chief corner-stone" (Eph 2:20). A name is often given in Hebrew, not that the person is actually the thing itself, but has some special relation to it; as Elijah means Mighty Jehovah, so Simon is called Peter "the rock," not that he is so, save by connection with Jesus, the only true Rock (Isa 28:16; 1Co 3:11). As subsequently he identified himself with "Satan," and is therefore called so (Mat 16:23), in the same way, by his clear confession of Christ, the Rock, he became identified with Him, and is accordingly so called (Mat 16:18). It is certain that there is no instance on record of Peter's having ever claimed or exercised supremacy; on the contrary, he is represented as sent by the apostles at Jerusalem to confirm the Samaritans baptized by Philip the deacon; again at the council of Jerusalem, not he, but James the president, or leading bishop in the Church of that city, pronounced the authoritative decision: Act 15:19, "My sentence is," &c. A kind of primacy, doubtless (though certainly not supremacy), was given him on the ground of his age, and prominent earnestness, and boldness in taking the lead on many important occasions. Hence he is called "first" in enumerating the apostles. Hence, too, arise the phrases, "Peter and the Eleven," "Peter and the rest of the apostles"; and Paul, in going up to Jerusalem after his conversion, went to see Peter in particular.

Once only he again betrayed the same spirit of vacillation through fear of man's reproach which had caused his denial of his Lord. Though at the Jerusalem council he advocated the exemption of Gentile converts from the ceremonial observances of the law, yet he, after having associated in closest intercourse with the Gentiles at Antioch, withdrew from them, through dread of the prejudices of his Jewish brethren who came from James, and timidly dissembled his conviction of the religious equality of Jew and Gentile; for this Paul openly withstood and rebuked him: a plain refutation of his alleged supremacy and infallibility (except where specially inspired, as in writing his Epistles). In all other cases he showed himself to be, indeed, as Paul calls him, "a pillar" (Gal 2:9). Subsequently we find him in "Babylon," whence he wrote this First Epistle to the Israelite believers of the dispersion, and the Gentile Christians united in Christ, in Pontus, Galatia, Cappadocia, Asia, and Bithynia.

JEROME [On Illustrious Men, 1] states that "Peter, after having been bishop of Antioch, and after having preached to the believers of the circumcision in Pontus, &c. [plainly inferred from 1Pe 1:1], in the second year of Claudius went to Rome to refute Simon Magus, and for twenty-five years there held the episcopal chair, down to the last year of Nero, that is, the fourteenth, by whom he was crucified with his head downwards, declaring himself unworthy to be crucified as his Lord, and was buried in the Vatican, near the triumphal way." EUSEBIUS [Chronicles, Anno 3], also asserts his episcopate at Antioch; his assertion that Peter founded that Church contradicts Act 11:19-22. His journey to Rome to oppose Simon Magus arose from JUSTIN'S story of the statue found at Rome (really the statue of the Sabine god, Semo Sanctus, or Hercules, mistaken as if Simon Magus were worshipped by that name, "Simoni Deo Sancto"; found in the Tiber in 1574, or on an island in the Tiber in 1662), combined with the account in Acts 8:9-24. The twenty-five years' bishopric is chronologically impossible, as it would make Peter, at the interview with Paul at Antioch, to have been then for some years bishop of Rome! His crucifixion is certain from Christ's prophecy, Joh 21:18-19. DIONYSIUS OF CORINTH (in EUSEBIUS [Ecclesiastical History, 2.25]) asserted in an epistle to the Romans, that Paul and Peter planted both the Roman and Corinthian churches, and endured martyrdom in Italy at the same time. So TERTULLIAN [Against Marcion, 4.5, and The Prescription Against Heretics, 36, 38]. Also Caius, the presbyter of Rome, in EUSEBIUS [Ecclesiastical History, 2.25] asserts that some memorials of their martyrdom were to be seen at Rome on the road to Ostia. So EUSEBIUS [Ecclesiastical History, 2.25, and Demonstration of the Gospel, 3.116]. So LACTANTIUS [Of the Manner in Which the Persecutors Died, 2]. Many of the details are palpably false; whether the whole be so or not is dubious, considering the tendency to concentrate at Rome events of interest [ALFORD]. What is certain is, that Peter was not there before the writing of the Epistle to the Romans (A.D. 58), otherwise he would have been mentioned in it; nor during Paul's first imprisonment at Rome, otherwise he would have been mentioned in some one of Paul's many other Epistles written from Rome; nor during Paul's second imprisonment, at least when he was writing the Second Epistle to Timothy, just before his martyrdom. He may have gone to Rome after Paul's death, and, as common tradition represents, been imprisoned in the Mamertine dungeon, and crucified on the Janiculum, on the eminence of St. Pietro in Montorio, and his remains deposited under the great altar in the center of the famous basilica of St. Peter. AMBROSE [Epistles, 33 (Edition Paris, 1586), p. 1022] relates that St. Peter, not long before his death, being overcome by the solicitations of his fellow Christians to save himself, was fleeing from Rome when he was met by our Lord, and on asking, "Lord, whither goest Thou?" received the answer, "I go to be crucified afresh." On this he returned and joyfully went to martyrdom. The church called "Domine quo vadis" on the Appian Way, commemorates the legend. It is not unlikely that the whole tradition is built on the connection which existed between Paul and Peter. As Paul, "the apostle of the uncircumcision," wrote Epistles to Galatia, Ephesus, and Colosse, and to Philemon at Colosse, making the Gentile Christians the persons prominently addressed, and the Jewish Christians subordinately so; so, vice versa, Peter, "the apostle of the circumcision," addressed the same churches, the Jewish Christians in them primarily, and the Gentile Christians also, secondarily.

TO WHOM HE ADDRESSES THIS EPISTLE.--The heading, 1Pe 1:1, "to the elect strangers (spiritually pilgrims) of the dispersion" (Greek), clearly marks the Christians of the Jewish dispersion as prominently addressed, but still including also Gentile Christians as grafted into the Christian Jewish stock by adoption and faith, and so being part of the true Israel. 1Pe 1:14; 1Pe 2:9-10; 1Pe 3:6; 1Pe 4:3 clearly prove this. Thus he, the apostle of the circumcision, sought to unite in one Christ Jew and Gentile, promoting thereby the same work and doctrine as Paul the apostle of the uncircumcision. The provinces are named by Peter in the heading in the order proceeding from northeast to south and west. Pontus was the country of the Christian Jew Aquila. To Galatia Paul paid two visits, founding and confirming churches. Crescens, his companion, went there about the time of Paul's last imprisonment, just before his martyrdom. Ancyra was subsequently its ecclesiastical metropolis. Men of Cappadocia, as well as of "Pontus" and "Asia," were among the hearers of Peter's effective sermon on the Pentecost whereon the Spirit decended on the Church; these probably brought home to their native land the first tidings of the Gospel. Proconsular "Asia" included Mysia, Lydia, Caria, Phrygia, Pisidia, and Lyaconia. In Lycaonia were the churches of Iconium, founded by Paul and Barnabas; of Lystra, Timothy's birthplace, where Paul was stoned at the instigation of the Jews; and of Derbe, the birthplace of Gaius, or Caius. In Pisidia was Antioch, where Paul was the instrument of converting many, but was driven out by the Jews. In Caria was Miletus, containing doubtless a Christian Church. In Phrygia, Paul preached both times when visiting Galatia in its neighborhood, and in it were the churches of Laodicea, Hierapolis, and Colosse, of which last Church Philemon and Onesimus were members, and Archippus and Epaphras leaders. In Lydia was the Philadelphian Church, favorably noticed in Rev 3:7, &c.; that of Sardis, the capital, and of Thyatira, and of Ephesus, founded by Paul, and a scene of the labors of Aquila and Priscilla and Apollos, and subsequently of more than two whole years' labor of Paul again, and subsequently censured for falling from its first love in Rev 2:4. Smyrna of Ionia was in the same quarter, and as one of the seven churches receives unqualified praise. In Mysia was Pergamos. Troas, too, is known as the scene of Paul's preaching and raising Eutychus to life (Act 20:6-10), and of his subsequently staying for a time with Carpus (2Ti 4:13). Of "Bithynia," no Church is expressly named in Scripture elsewhere. When Paul at an earlier period "assayed to go into Bithynia" (Act 16:7), the Spirit suffered him not. But afterwards, we infer from 1Pe 1:1, the Spirit did impart the Gospel to that country, possibly by Peter's ministry, In government, these several churches, it appears from this Epistle (1Pe 5:1-2, "Feed," &c.), were much in the same states as when Paul addressed the Ephesian "elders" at Miletus (Act 20:17, Act 20:28, "feed") in very similar language; elders or presbyter-bishops ruled, while the apostles exercised the general superintendence. They were exposed to persecutions, though apparently not systematic, but rather annoyances and reproach arising from their not joining their heathen neighbors in riotous living, into which, however, some of them were in danger of falling. The evils which existed among themselves, and which are therefore reproved, were ambition and lucre-seeking on the part of the presbyters (1Pe 5:2-3), evil thoughts and words among the members in general, and a want of sympathy and generosity towards one another.

HIS OBJECT seems to be, by the prospect of their heavenly portion and by Christ's example, to afford consolation to the persecuted, and prepare them for a greater approaching ordeal, and to exhort all, husbands, wives, servants, presbyters, and people, to a due discharge of relative duties, so as to give no handle to the enemy to reproach Christianity, but rather to win them to it, and so to establish them in "the true grace of God wherein they stand" (1Pe 5:12). However, see on 1Pe 5:12, on the oldest reading. ALFORD rightly argues that "exhorting and testifying" there, refer to Peter's exhortations throughout the Epistle grounded on testimony which he bears to the Gospel truth, already well known to his readers by the teaching of Paul in those churches. They were already introduced "into" (so the Greek, 1Pe 5:12) this grace of God as their safe standing-ground. Compare 1Co 15:1, "I declare unto you the Gospel wherein ye stand." Therefore he does not, in this Epistle, set forth a complete statement of this Gospel doctrine of grace, but falls back on it as already known. Compare 1Pe 1:8, 1Pe 1:18, "ye know"; 1Pe 3:15; 2Pe 3:1. Not that Peter servilely copies the style and mode of teaching of Paul, but as an independent witness in his own style attests the same truths. We may divide the Epistle into: (I) The inscription (1Pe 1:1-2). (II) The stirring-up of a pure feeling in believers as born again of God. By the motive of hope to which God has regenerated us (1Pe 1:3-12); bringing forth the fruit of faith, considering the costly price paid for our redemption from sin (1Pe 1:14-21). Being purified by the Spirit unto love of the brethren as begotten of God's eternal word, as spiritual priest-kings, to whom alone Christ is precious (1Pe 1:22; 1Pe 2:10); after Christ's example in suffering, maintaining a good conversation in every relation (1Pe 2:10; 1Pe 3:14), and a good profession of faith as having in view Christ's once-offered sacrifice, and His future coming to judgment (1Pe 3:15; 1Pe 4:11); and exhibiting patience in adversity, as looking for future glorification with Christ, (1) in general as Christians, 1Pe 4:12-19; (2) each in his own sphere, 1Pe 5:1-11. "The title "Beloved" marks the separation of the second part from the first, 1Pe 2:11; and of the third part from the second, 1Pe 4:12" [BENGEL]. (III). The conclusion.

TIME AND PLACE OF WRITING.--It was plainly before the open and systematic persecution of the later years of Nero had begun. That this Epistle was written after Paul's Epistles, even those written during his imprisonment at Rome, ending in A.D. 63, appears from the acquaintance which Peter in this Epistle shows he has with them. Compare 1Pe 2:13 with 1Ti 2:2-4; 1Pe 2:18 with Eph 6:5; 1Pe 1:2 with Eph 1:4-7; 1Pe 1:3 with Eph 1:3; 1Pe 1:14 with Rom 12:2; 1Pe 2:6-10 with Rom 9:32-33; 1Pe 2:13 with Rom 13:1-4; 1Pe 2:16 with Gal 5:13; 1Pe 2:18 with Eph 6:5; 1Pe 3:1 with Eph 5:22; 1Pe 3:9 with Rom 12:17; 1Pe 4:9 with Phi 2:14; Rom 12:13 and Heb 13:2; 1Pe 4:10 with Rom 12:6-8; 1Pe 5:1 with Rom 8:18; 1Pe 5:5 with Eph 5:21; Phi 2:3, Phi 2:5-8; 1Pe 5:8 with 1Th 5:6; 1Pe 5:14 with 1Co 16:20. Moreover, in 1Pe 5:13, Mark is mentioned as with Peter in Babylon. This must have been after Col 4:10 (A.D. 61-63), when Mark was with Paul at Rome, but intending to go to Asia Minor. Again, in 2Ti 4:11 (A.D. 67 or 68), Mark was in or near Ephesus, in Asia Minor, and Timothy is told to bring him to Rome. So that it is likely it was after this, namely, after Paul's martyrdom, that Mark joined Peter, and consequently that this Epistle was written. It is not likely that Peter would have entrenched on Paul's field of labor, the churches of Asia Minor, during Paul's lifetime. The death of the apostle of the uncircumcision, and the consequent need of someone to follow up his teachings, probably gave occasion to the testimony given by Peter to the same churches, collectively addressed, in behalf of the same truth. The relation in which the Pauline Gentile churches stood towards the apostles at Jerusalem favors this view. Even the Gentile Christians would naturally look to the spiritual fathers of the Church at Jerusalem, the center whence the Gospel had emanated to them, for counsel wherewith to meet the pretensions of Judaizing Christians and heretics; and Peter, always prominent among the apostles in Jerusalem, would even when elsewhere feel a deep interest in them, especially when they were by death bereft of Paul's guidance. BIRKS [Horæ Evangelicæ] suggests that false teachers may have appealed from Paul's doctrine to that of James and Peter. Peter then would naturally write to confirm the doctrines of grace and tacitly show there was no difference between his teaching and Paul's. BIRKS prefers dating the Epistle A.D. 58, after Paul's second visit to Galatia, when Silvanus was with him, and so could not have been with Peter (A.D. 54), and before his imprisonment at Rome, when Mark was with him, and so could not have been with Peter (A.D. 62); perhaps when Paul was detained at Cæsarea, and so debarred from personal intercourse with those churches. I prefer the view previously stated. This sets aside the tradition that Paul and Peter suffered martyrdom together at Rome. ORIGEN'S and EUSEBIUS' statement that Peter visited the churches of Asia in person seems very probable.

The PLACE OF WRITING was doubtless Babylon on the Euphrates (1Pe 5:13). It is most improbable that in the midst of writing matter-of-fact communications and salutations in a remarkably plain Epistle, the symbolical language of prophecy (namely, "Babylon" for Rome) should be used. JOSEPHUS [Antiquities, 15.2.2; 3.1] states that there was a great multitude of Jews in the Chaldean Babylon; it is therefore likely that "the apostle of the circumcision" (Gal 2:7-8) would at some time or other visit them. Some have maintained that the Babylon meant was in Egypt because Mark preached in and around Alexandria after Peter's death, and therefore it is likely he did so along with that apostle in the same region previously. But no mention elsewhere in Scripture is made of this Egyptian Babylon, but only of the Chaldean one. And though towards the close of Caligula's reign a persecution drove the Jews thence to Seleucia, and a plague five years after still further thinned their numbers, yet this does not preclude their return and multiplication during the twenty years that elapsed between the plague and the writing of the Epistle. Moreover, the order in which the countries are enumerated, from northeast to south and west, is such as would be adopted by one writing from the Oriental Babylon on the Euphrates, not from Egypt or Rome. Indeed, COSMAS INDICOPLEUSTES, in the sixth century, understood the Babylon meant to be outside the Roman empire. Silvanus, Paul's companion, became subsequently Peter's, and was the carrier of this Epistle.

STYLE.--Fervor and practical truth, rather than logical reasoning, are the characteristics, of this Epistle, as they were of its energetic, warm-hearted writer. His familiarity with Paul's Epistles shown in the language accords with what we should expect from the fact of Paul's having "communicated the Gospel which he preached among the Gentiles" (as revealed specially to him) to Peter among others "of reputation" (Gal 2:2). Individualities occur, such as baptism, "the answer of a good conscience toward God" (1Pe 3:21); "consciousness of God" (Greek), 1Pe 2:19, as a motive for enduring sufferings; "living hope" (1Pe 1:3); "an inheritance incorruptible, undefiled, and that fadeth not away" (1Pe 1:4); "kiss of charity" (1Pe 5:14). Christ is viewed less in relation to His past sufferings than as at present exalted and hereafter to be manifested in all His majesty. Glory and hope are prominent features in this Epistle (1Pe 1:8), so much so that WEISS entitles him "the apostle of hope." The realization of future bliss as near causes him to regard believers as but "strangers" and "sojourners" here. Chastened fervor, deep humility, and ardent love appear, just as we should expect from one who had been so graciously restored after his grievous fall. "Being converted," he truly does "strengthen his brethren." His fervor shows itself in often repeating the same thought in similar words.

In some passages he shows familiarity with the Epistle of James, the apostle of special weight with the Jewish legalizing party, whose inspiration he thus confirms (compare 1Pe 1:6-7 with Jam 1:2-3; 1Pe 1:24 with Jam 1:10; 1Pe 2:1 with Jam 1:21; 1Pe 4:8 with Jam 5:20, both quoting Pro 10:12; Pro 5:5 with Jam 4:6, both quoting Pro 3:34). In most of these cases Old Testament quotations are the common ground of both. "Strong susceptibility to outward impressions, liveliness of feeling, dexterity in handling subjects, dispose natures like that of Peter to repeat afresh the thoughts of others" [STEIGER].

The diction of this Epistle and of his speeches in Acts is very similar: an undesigned coincidence, and so a mark of genuineness (compare 1Pe 2:7 with Act 4:11; 1Pe 1:12 with Act 5:32; 1Pe 2:24 with Act 5:30; Act 10:39; 1Pe 5:1 with Act 2:32; Act 3:15; 1Pe 1:10 with Act 3:18; Act 10:43; 1Pe 1:21 with Act 3:15; Act 10:40; 1Pe 4:5 with Act 10:42; 1Pe 2:24 with Act 3:19, Act 3:26).

There is, too, a recurrence to the language of the Lord at the last interview after His resurrection, recorded in Joh 21:15-23. Compare "the Shepherd . . . of . . . souls," 1Pe 2:25; "Feed the flock of God," "the chief Shepherd," 1Pe 5:2, 1Pe 5:4, with Joh 21:15-17; "Feed My lambs . . . sheep"; also "Whom . . . ye love," 1Pe 1:8; 1Pe 2:7, with Joh 21:15-17; "lovest thou Me?" and 2Pe 1:14, with Joh 21:18-19. WIESINGER well says, "He who in loving impatience cast himself into the sea to meet the Lord, is also the man who most earnestly testifies to the hope of His return; he who dated his own faith from the sufferings of his Master, is never weary in holding up the suffering form of the Lord before his readers to comfort and stimulate them; he before whom the death of a martyr is in assured expectation, is the man who, in the greatest variety of aspects, sets forth the duty, as well as the consolation, of suffering for Christ; as a rock of the Church he grounds his readers against the storm of present tribulation on the true Rock of ages."

JFB: 1 Peter (Outline)

• ADDRESS TO THE ELECTED OF THE GODHEAD: THANKSGIVING FOR THE LIVING HOPE TO WHICH WE ARE BEGOTTEN, PRODUCING JOY AMIDST SUFFERINGS: THIS SALVATION AN OBJECT OF DEEPEST INTEREST TO PROPHETS AND TO ANGELS: ITS COSTLY PRICE A MOTIVE TO HOLINESS AND LOVE, AS WE ARE BORN AGAIN OF THE EVER-ABIDING WORD OF GOD. (1Pe. 1:1-25)
• EXHORTATIONS. (1Pe. 2:1-25)
• RELATIVE DUTIES OF HUSBANDS AND WIVES: EXHORTATIONS TO LOVE AND FORBEARANCE: RIGHT CONDUCT UNDER PERSECUTIONS FOR RIGHTEOUSNESS' SAKE, AFTER CHRIST'S EXAMPLE, WHOSE DEATH RESULTED IN QUICKENING TO US THROUGH HIS BEING QUICKENED AGAIN, OF WHICH BAPTISM IS THE SACRAMENTAL SEAL. (1Pe. 3:1-22)
• LIKE THE RISEN CHRIST, BELIEVERS HENCEFORTH OUGHT TO HAVE NO MORE TO DO WITH SIN. (1Pe. 4:1-19)
• EXHORTATIONS TO ELDERS, JUNIORS, AND ALL IN GENERAL. PARTING PRAYER. CONCLUSION. (1Pe 5:1-14)

TSK: 1 Peter (Book Introduction)

As the design of this Epistle is excellent, remarks Dr. Macknight, so is its execution, in the judgment of the best critics, does not fall short of its design. Ostervald says of the first Epistle of Peter, " it is one of the finest books in the New Testament." Erasmus pronounces it to be " worthy of the prince of the Apostles, and full of apostolical dignity and authority;" and adds, " it is sparing in words, but full of sense - verbis pauca, sententiis differta ." " As the true church of Christ," says Dr. Clarke, " has generally been in a state of suffering, the Epistles of St. Peter have ever been most highly prized by all believers. That which we have just finished is an admirable letter, containing some of the most important maxims and consolations for the Church in the wilderness. No Christian can read it without deriving from it both light and life. Ministers especially should study it well, that they may know how to comfort their flocks when in persecution and adversity. He never speaks to good in any spiritual case who is not furnished out of the Divine treasury. God’s words invite, solicit, and command assent. on them a man may confidently rely. The words of man may be true, but they are not infallible; this is the character of God’s word alone." To these valuable remarks on the varied excellences and uses of this inimitable Epistle, it may be only necessary to add, that it is not only important in these respects, but is a rich treasury of Christian doctrines and duties from which the mind may be enriched and the heart improved, with the most ennobling sentiments.

TSK: 1 Peter 5 (Chapter Introduction)

Overview

1Pe 5:1, He exhorts the elders to feed their flocks; 1Pe 5:5, the younger to obey; 1Pe 5:8, and all to be sober, watchful, and constant in the faith; 1Pe 5:9, and to resist the cruel adversary the devil.

Poole: 1 Peter 5 (Chapter Introduction)

PETER CHAPTER 5

MHCC: 1 Peter (Book Introduction)

The same great doctrines, as in St. Paul's epistles, are here applied to same practical purposes. And this epistle is remarkable for the sweetness, gentleness, and humble love, with which it is written. It gives a short, and yet a very clear summary, both of the consolations and the instructions needful for the encouragement and direction of a Christian in his journey to heaven, raising his thoughts and desires to that happiness, and strengthening him against all opposition in the way, both from corruption within, and temptations and afflictions without.

MHCC: 1 Peter 5 (Chapter Introduction)

(1Pe 5:1-4) Elders exhorted and encouraged.

(1Pe 5:5-9) Younger Christians are to submit to their elders, and to yield with humility and patience to God, and to be sober, watchful, and stedfast in faith.

(1Pe 5:10-14) Prayers for their growth and establishment.

Matthew Henry: 1 Peter (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle General of Peter

Two epistles we have enrolled in the sacred canon of the scripture written by Peter, who was a most eminent apostle of Jesus Christ, and whose character shines brightly as it is described in the four Gospels and in the Acts of the Apostles, but, as it is painted by the papists and legendary writers, it represents a person of extravagant pride and ambition. It is certain from scripture that Simon Peter was one of the first of those whom our Lord called to be his disciples and followers, that he was a person of excellent endowments, both natural and gracious, of great parts and ready elocution, quick to apprehend and bold to execute whatever he knew to be his duty. When our Saviour called his apostles, and gave them their commission, he nominated him first in the list; and by his behaviour towards him he seems to have distinguished him as a special favourite among the twelve. Many instances of our Lord's affection to him, both during his life and after his resurrection, are upon record. But there are many things confidently affirmed of this holy man that are directly false: as, That he had a primacy and superior power over the rest of the apostles - that he was more than their equal - that he was their prince, monarch, and sovereign - and that he exercised a jurisdiction over the whole college of the apostles: moreover, That he as the sole and universal pastor over all the Christian world, the only vicar of Christ upon earth - that he was for above twenty years bishop of Rome - that the popes of Rome succeed to St. Peter, and derive from him a universal supremacy and jurisdiction over all churches and Christians upon earth - and that all this was by our Lord's ordering and appointment; whereas Christ never gave him any pre-eminence of this kind, but positively forbade it, and gave precepts to the contrary. The other apostles never consented to any such claim. Paul declares himself not a whit behind the very chief apostles, 2Co 11:5 and 2Co 12:11. Here is no exception of Peter's superior dignity, whom Paul took the freedom to blame, and withstood him to the face, Gal 2:11. And Peter himself never assumed any thing like it, but modestly styles himself an apostle of Jesus Christ; and, when he writes to the presbyters of the church, he humbly places himself in the same rank with them: The elders who are among you I exhort, who am also an elder, 1Pe 5:1. See Dr. Barrow on the pope's supremacy.

The design of this first epistle is, I. To explain more fully the doctrines of Christianity to these newly-converted Jews. II. To direct and persuade them to a holy conversation, in the faithful discharge of all personal and relative duties, whereby they would secure their own peace and effectually confute the slanders and reproaches of their enemies. III. To prepare them for sufferings. This seems to be his principal intention; for he has something to this purport in every chapter, and does, by a great variety of arguments, encourage them to patience and perseverance in the faith, lest the persecutions and sad calamities that were coming upon them should prevail with them to apostatize from Christ and the gospel. It is remarkable that you find not so much as one word savouring of the spirit and pride of a pope in either of these epistles.

Matthew Henry: 1 Peter 5 (Chapter Introduction)

In which the apostle gives particular directions, first to the elders, how to behave themselves towards their flock (1Pe 5:1-4); then to the younger, to be obedient and humble, and to cast their care upon God (1Pe 5:5-7). He then exhorts all to sobriety, watchfulness against temptations, and stedfastness in the faith, praying earnestly for them; and so concludes his epistle with a solemn doxology, mutual salutations, and his apostolical benediction.

Barclay: 1 Peter (Book Introduction)

INTRODUCTION TO THE FIRST LETTER OF PETER

The Catholic Or General Epistles

First Peter belongs to that group of New Testament letters which are known as the Catholic or General Epistles. Two explanations of that title have been offered.

(i) It is suggested that these letters were so called because they were addressed to the Church at large, in contradistinction to the Pauline letters which were addressed to individual churches. But that is not so. James is addressed to a definite, though widely scattered, community. It is written to the twelve tribes who are scattered abroad (Jam_1:1 ). It needs no argument that Second and Third John are addressed to definite communities; and, although First John has no specific address, it is clearly written with the needs and perils of a particular community in mind. First Peter itself is written to the strangers scattered abroad through Pontus, Galatia, Cappadocia, Asia and Bithynia (1Pe_1:1 ). It is true that these General Epistles have a wider range than the letters of Paul; at the same time, they all have a definite community in mind.

(ii) So we must turn to the second explanation--that these letters were called Catholic or General because they were accepted as Scripture by the whole Church in contradistinction to that large number of letters which enjoyed a local and temporary authority but never universally ranked as Scripture. At the time when these letters were being written there was an outbreak of letter-writing in the Church. We still possess many of the letters which were then written--the letter of Clement of Rome to Corinth, the letter of Barnabas, the letters of Ignatius and the letters of Polycarp. All were regarded as very precious in the Churches to which they were written but were never regarded as having authority throughout the Church; on the other hand the Catholic or General Epistles gradually won a place in Scripture and were accepted by the whole Church. Here is the true explanation of their title.

The Lovely Letter

Of all the General Epistles it is probably true that First Peter is the best known and loved, and the most read. No one has ever been in any doubt about its charm. Moffatt writes of it: "The beautiful spirit of the pastoral shines through any translation of the Greek text. ¯fectionate, loving, lowly, humble, re lzaak Waltonquaternion of adjectives for the Epistles of James, John and Peter, but it is First Peter which deserves them preeminently." It is written out of the love of a pastorheart to help people who were going through it and on whom worse things were still to come. "The key-note," says Moffatt, "is steady encouragement to endurance in conduct and innocence in character." It has been said that its distinctive characteristic is warmth. E. J. Goodspeed wrote: "First Peter is one of the most moving pieces of persecution literature." To this day it is one of the easiest letters in the New Testament to read, for it has never lost its winsome appeal to the human heart.

The Modern Doubt

Until a comparatively short time ago few would have raised any doubts about the authenticity of First Peter. Renan, who was by no means a conservative critic, wrote of it: "The First Epistle is one of the writings of the New Testament which are most anciently and most unanimously cited as genuine." But in recent times the Petrine authorship of the letter has been widely questioned. The commentary by F. W. Beare, published in 1947, goes the length of saying, "There can be no possible doubt that ters a pseudonym." That is to say, Beare has no doubt that someone else wrote this letter under the name of Peter. We shall go on in fairness to investigate that view; but first we shall set out the traditional view--which we ourselves unhesitatingly accept--of the date and authorship of this letter. This is that First Peter was written from Rome by Peter himself, about the year A.D. 67, in the days immediately following the first persecution of the Christians by Nero, to the Christians in those parts of Asia Minor named in the address. What is the evidence for this early date and, therefore, for the Petrine authorship?

The Second Coming

When we go to the letter we find that expectation of the second coming of Christ is in the very forefront of its thought. Christians are being kept for the salvation which is to be revealed at the last time (1Pe_1:5 ). Those who keep the faith will be saved from the coming judgment (1Pe_1:7 ). Christians are to hope for the grace which will come at the revelation of Jesus Christ (1Pe_1:13 ). The day of visitation is expected (1Pe_2:12 ). The end of all things is at hand (1Pe_4:7 ). Those who suffer with Christ will also rejoice with Christ when his glory is revealed (1Pe_4:13 ). Judgment is to begin at the house of God (1Pe_4:17 ). The writer himself is sure that he will be a sharer in the glory to come (1Pe_5:1 ). When the Chief Shepherd shall appear the faithful Christian will receive a crown of glory (1Pe_5:4 ).

From beginning to end of the letter the second coming is in the forefront of the writermind. It is the motive for steadfastness in the faith, for the loyal living of the Christian life and for gallant endurance amidst the sufferings which have come and will come upon them.

It would be untrue to say that the second coming ever dropped out of Christian belief, but it did recede from the forefront of Christian belief as the years passed on and Christ did not return. It is, for instance, significant that in Ephesians, one of Paullatest letters, there is no mention of it. On this ground it is reasonable to suppose that First Peter is early and comes from the days when the Christians vividly expected the return of their Lord at any moment.

Simplicity Of Organization

It is clear that First Peter comes from a time when the organization of the Church is very simple. There is no mention of deacons; nor of the episkopos (G1985), the bishop, who begins to emerge in the Pastoral Epistles and becomes prominent in Ignatiusetters in the first half of the second century. The only Church officials mentioned are the elders. "I exhort the elders among you as a fellow-elder" (1Pe_5:1 ). On this ground, also, it is reasonable to suppose that First Peter comes from an early date.

The Theology Of The Early Church

What is most significant of all is that the theology of First Peter is the theology of the very early church. E. G. Selwyn has made a detailed study of this; and he has proved beyond all question that the theological ideas of First Peter are exactly the same as those we meet in the recorded sermons of Peter in the early chapters of Acts.

The preaching of the early church was based on five main ideas. One of the greatest contributions of C. H. Dodd to New Testament scholarship was his formulation of these. They form the framework of all the sermons of the early church, as recorded in Acts; and they are the foundation of the thought of all the New Testament writers. The summary of these basic ideas has been given the name Kerugma (G2782), which means the announcement or the proclamation of a herald.

These are the fundamental ideas which the Church in its first days heralded forth. We shall take them one by one and shall set down after each, first, the references in the early chapters of Acts and, second, the references in First Peter; and we will make the significant discovery that the basic ideas of the sermons of the early church and the theology of First Peter are precisely the same. We are not claiming, of course, that the sermons in Acts are verbatim reports of what was actually preached, but we believe that they give correctly the substance of the message of the first preachers.

(i) The age of fulfilment has dawned; the Messianic age has begun. This is Godlast word. A new order is being inaugurated and the elect are summoned to join the new community. Act_2:14-16 ; Act_3:12-26 ; Act_4:8-12 ; Act_10:34-43 ; 1Pe_1:3 ; 1Pe_1:10-12 ; 1Pe_4:7 .

(ii) This new age has come through the life, death and resurrection of Jesus Christ, all of which are in direct fulfilment of the prophecies of the Old Testament and are, therefore, the result of the definite plan and foreknowledge of God. Act_2:20-31 ; Act_3:13-14 ; Act_10:43 ; 1Pe_1:20-21 .

(iii) By virtue of the resurrection Jesus has been exalted to the right hand of God and is the Messianic head of the new Israel. Act_2:22-26 ; Act_3:13 ; Act_4:11 ; Act_5:30-31 ; Act_10:39-42 ; 1Pe_1:21 ; 1Pe_2:7 ; 1Pe_2:24 ; 1Pe_3:22 .

(iv) These Messianic events will shortly reach their consummation in the return of Christ in glory and the judgment of the living and the dead. Act_3:19-23 ; Act_10:42 ; 1Pe_1:5 , 1Pe_1:7 , 1Pe_1:13 ; 1Pe_4:5 , 1Pe_4:13 ; 1Pet 17-18; 1Pe_5:1 , 1Pe_5:4 .

(v) These facts are made the grounds for an appeal for repentance, and the offer of forgiveness and of the Holy Spirit, and the promise of eternal life. Act_2:38-39 ; Act_3:19 ; Act_5:31 ; Act_10:43 ; 1Pe_1:13-25 ; 1Pe_2:1-3 ; 1Pe_4:1-5 .

These declarations are the five main planks in the edifice of early Christian preaching, as recorded for us in the sermons of Peter in the early chapters of Acts. They are also the dominant ideas in First Peter. The correspondence is so close and so consistent that we almost certainly with entire probability see the same hand and mind in both.

Quotations From The Fathers

We may add another point to our evidence that First Peter is early; very early the fathers and preachers of the Church begin to quote it. The first person to quote First Peter by name is Irenaeus, who lived from A.D. 130 until well into the next century. He twice quotes 1Pe_1:8 : "Without having seen him you love him; though you do not now see him you believe in him and rejoice with unutterable and exalted joy." And he once quotes 1Pe_2:16 , with its command not to use liberty as a cloak for maliciousness. But even before this the fathers of the Church are quoting Peter without mentioning his name. Clement of Rome, writing about A.D. 95, speaks of "the precious blood of Christ," an unusual phrase which may well come from Peterstatement that we are redeemed by the precious blood of Christ (1Pe_1:19 ). Polycarp, who was martyred in A.D. 155, continuously quotes Peter without using his name. We may select three passages to show how closely he gives Peterwords.

Wherefore, girding up your loins, serve God in fear ... believing on him who raised up our Lord Jesus Christ from the dead, and gave him glory (Polycarp, To the Philippians chapter 2: 1).

Therefore, gird up your minds...through him you have confidence in God, who raised him from the dead and gave him glory (1Pe_1:13 , 1Pe_1:21 ).

Christ Jesus who bare our sins in his own body on the tree, who did no sin, neither was guile found in his mouth (Polycarp 8: 1).

He committed no sin; no guile was found on his life... He himself bore our sins in his body on the tree (1Pe_2:22 , 1Pe_2:24 ).

Having your conversation blameless among the Gentiles (Polycarp 10: 2).

Maintain good conduct among the Gentiles (1Pe_2:12 ).

There can be no doubt that Polycarp is quoting Peter, although he does not name him. It takes some time for a book to acquire such an authority and familiarity that it can be quoted almost unconsciously, its language woven into the language of the Church. Once again we see that First Peter must be a very early book.

The Excellence Of The Greek

If, however, we are defending the Petrine authorship of this letter, there is one problem we must face--and that is the excellence of the Greek. It seems impossible that it should be the work of a Galilaean fisherman. New Testament scholars are at one in praising the Greek of this letter. F. W. Beare writes: "The epistle is quite obviously the work of a man of letters, skilled in all the devices of rhetoric, and able to draw on an extensive, and even learned, vocabulary. He is a stylist of no ordinary capacity, and he writes some of the best Greek in the whole New Testament, far smoother and more literary than that of the highly-trained Paul." Moffatt speaks of this letter"plastic language and love of metaphor." Mayor says that First Peter has no equal in the New Testament for "sustained stateliness of rhythm." Bigg has likened certain of First Peter.s phrases to the writing of Thucydides. Selwyn has spoken of First Peter"Euripidean tenderness" and of its ability to coin compound words as Aeschylus might have done. The Greek of First Peter is not entirely unworthy to be set beside that of the masters of the language. It is difficult, if not impossible, to imagine Peter using the Greek language like that.

The letter itself supplies the solution to this problem. In the concluding short section Peter himself says, "By Silvanus...I have written briefly" (1Pe_5:12 ). By Silvanus--dia (G1223) Silouanou (G4610)--is an unusual phrase. The Greek means that Silvanus was Peteragent in the writing of the letter; it means that he was more than merely Peterstenographer.

Let us approach this from two angles. First, let us enquire what we know about Silvanus. (The evidence is set out more fully in our study section on 1Pe_5:12 ). In all probability he is the same person as the Silvanus of Paulletters and the Silas of Acts, Silas being a shortened and more familiar form of Silvanus. When we examine these passages, we find that Silas or Silvanus was no ordinary person but a leading figure in the life and counsels of the early church.

He was a prophet (Act_15:32 ); he was one of the "chief among the brethren" at the council of Jerusalem and one of the two chosen to deliver the decisions of the council to the Church at Antioch (Act_15:22 , Act_15:27 ). He was Paulchosen companion in the second missionary journey, and was with Paul both in Philippi and in Corinth (Act_15:37-40 ; Act_16:19 , Act_16:25 , Act_16:29 ; Act_18:5 ; 2Co_1:19 ). He was associated with Paul in the initial greetings of 1 and 2 Thessalonians (1Th_1:1 ; 2Th_1:1 ). He was a Roman citizen (Act_16:37 ).

Silvanus, then, was a notable man in the early church; he was not so much the assistant as the colleague of Paul; and, since he was a Roman citizen, there is at least a possibility that he was a man of an education and culture such as Peter could never have enjoyed.

Now let us add our second line of thought. In a missionary situation, when a missionary can speak a language well enough but cannot write it very well, it is quite common for him to do one of two things in order to send a message to his people. He either writes it out in as good a style as he can, and then gets a native speaker of the language to correct his mistakes and to polish his style; or, if he has a native colleague whom he can fully trust, he tells him what he wishes said, leaves him to put the message into written form and then vets the result.

We can well imagine that this was the part Silvanus played in the writing of First Peter. Either he corrected and polished Peternecessarily inadequate Greek; or he wrote in his own words what Peter wanted said, with Peter setting the final product and adding the last personal paragraph to it.

The thought is that of Peter; but the style is that of Silvanus. And so, although the Greek is so excellent, there is no necessity to deny that the letter comes from Peter himself.

The Recipients Of The Letter

The recipients of the letter are the exiles (a Christian is always a sojourner on the earth) scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia.

Almost all of these words had a double significance. They stood for ancient kingdoms and they stood for Roman provinces to which the ancient names had been given; and the ancient kingdoms and the new provinces did not always cover the same territory. Pontus was never a province. It had originally been the kingdom of Mithradates and part of it was incorporated in Bithynia and part of it in Galatia. Galatia had originally been the kingdom of the Gauls in the area of the three cities Ancyra, Pessinus, and Tavium, but the Romans had expanded it into a much larger unit of administration, including sections of Phrygia, Pisidia, Lycaonia, and Isauria. The kingdom of Cappadocia had become a Roman province in A.D. 17 in practically its original form. Asia was not the continent of Asia as we use the term. It had been an independent kingdom, whose last king, Attalus the Third, had bequeathed it as a gift to Rome in 133 B.C. It embraced the centre of Asia minor and was bounded on the north by Bithynia, on the south by Lycia, and on the east by Phrygia and Galatia. In popular language it was that part of Asia Minor which lay along the shores of the Aegean Sea.

We do not know why these particular districts were picked out; but this much is certain--they embraced a large area with a very large population; and the fact that they are all mentioned is one of the greatest proofs of the immense missionary activity of the early church, apart altogether from the missionary activities of Paul.

All these districts lie in the north-east corner of Asia Minor. Why they are named as a group and why they are named in this particular order, we do not know. But a glance at the map will show that, if the bearer of this letter--who may well have been Silvanus--sailed from Italy and landed at Sinope in north-east Asia Minor, a journey through these provinces would be a circular tour which would take him back to Sinope. From Sinope in Bithynia he would go south to Galatia, further south to Cappadocia, west to Asia, north again to Bithynia, and then east to arrive back in Sinope.

It is clear from the letter itself that its recipients were mainly Gentiles. There is no mention of any question of the law, a question which always arose when there was a Jewish background. Their previous condition had been one of fleshly passion (1Pe_1:14 ; 1Pe_4:3-4 ) which fits gentiles far better than Jews. Previously they had been no people--Gentiles outside the covenant--but now they are the people of God (1Pe_2:9-10 ).

The form of his name which Peter uses also shows that this letter was intended for Gentiles for Peter is a Greek name. Paul calls him Cephas (1Co_1:12 ; 1Co_3:22 ; 1Co_9:5 ; 1Co_15:5 ; Gal_1:18 ; Gal_2:9 , Gal_2:11 , Gal_2:14 ); among his fellow Jews, he was known as Simeon (Act_15:14 ), which is the name by which he is called in Second Peter (2Pe_1:1 ). Since he uses his Greek name here, it is likely that he was writing to Greek people.

The Circumstances Behind The Letter

That this letter was written in a time when persecution threatened, is abundantly clear. They are in the midst of various trials (1Pe_1:6 ). They are likely to be falsely accused as evil-doers (1Pe_3:16 ). A fiery ordeal is going to try them (1Pe_4:12 ). When they suffer, they are to commit themselves to God (1Pe_4:19 ). They may well have to suffer for righteousnessake (1Pe_3:14 ). They are sharing in the afflictions which the Christian brotherhood throughout the world is called upon to endure (1Pe_5:9 ). At the back of this letter there are fiery trial, a campaign of slander and suffering for the sake of Christ. Can we identify this situation?

There was a time when the Christians had little to fear from the Roman government. In Acts it is repeatedly the Roman magistrates and the Roman soldiers and officials who save Paul from the fury of Jews and pagans alike. As Gibbon had it, the tribunal of the pagan magistrate proved the most assured refuge against the fury of the synagogue. The reason was that in the early days the Roman government was not able to distinguish between Jews and Christians. Within the empire Judaism was what was called a religio licita, a permitted religion, and Jews had full liberty to worship in their own way. It was not that the Jews did not try to enlighten the Romans to the true facts of the situation; they did so in Corinth, for example (Act_18:12-17 ). But for some time the Romans simply regarded the Christians as a Jewish sect and, therefore, did not molest them.

The change came in the days of Nero and we can trace almost every detail of the story. On 19th July, A.D. 64, the great fire of Rome broke out. Rome, a city of narrow streets and high wooden tenements, was in real danger of being wiped out. The fire burned for three days and three nights, was checked, and then broke out again with redoubled violence. The Roman populace had no doubt who was responsible and put the blame on the Emperor. Nero had a passion for building; and they believed so that he had deliberately taken steps to obliterate Rome that he might build it again. Neroresponsibility must remain for ever in doubt; but it is certain that he watched the raging inferno from the tower of Maecenas and expressed himself as charmed with the flower and loveliness of the flames. It was freely said that those who tried to extinguish the fire were deliberately hindered and that men were seen to rekindle it again, when it was likely to subside. The people were overwhelmed. The ancient landmarks and the ancestral shrines had vanished; the Temple of Luna, the Ara Maxima, the great altar, the Temple of Jupiter Stator, the shrine of Vesta, their very household gods were gone. They were homeless and, in Farrarphrase, there was "a hopeless brotherhood of wretchedness."

The resentment of the people was bitter. Nero had to divert suspicion from himself; a scapegoat had to be found. The Christians were made the scapegoat. Tacitus, the Roman historian, tells the story (Annals 15.44):

Neither human assistance in the shape of imperial gifts, nor

attempts to appease the gods, could remove the sinister report

that the fire was due to Neroown orders. And, so, in the hope

of dissipating the rumour, he falsely diverted the charge on to a

set of people to whom the vulgar gave the name of Chrestians, and

who were detested for the abominations they perpetrated. The

founder of the sect, one Christus by name, had been executed

by Pontius Pilate in the reign of Tiberius; and the dangerous

superstition, though put down for the moment, broke out again, not

only in Judaea, the original home of the pest, but even in Rome,

where everything shameful and horrible collects and is practised.

Clearly Tacitus had no doubt that the Christians were not to blame for the fire and that Nero was simply choosing them to be the scapegoats for his own crime.

Why did Nero pick on the Christians and how was it possible even to suggest that they were responsible for the fire of Rome? There are two possible answers.

(i) The Christians were already the victims of certain slanders.

(a) They were in the popular mind connected with the Jews. Antisemitism is no new thing and it was easy for the Roman mob to attach any crime to the Jews and, therefore, to the Christians.

(b) The LordSupper was secret, at least in a sense. It was open only to the members of the Church. And certain phrases connected with it were fruitful sources of pagan slanders, phrases about eating someonebody and drinking someoneblood. That was enough to produce a rumour that the Christians were cannibals. In time the rumour grew until it became a story that the Christians killed and ate a Gentile, or a newly born child. At the LordTable the Christians gave each other the kiss of peace (1Pe_5:14 ). Their meeting was called the Agape (G26), the Love Feast. That was enough for stories to spread that the Christian meetings were orgies of vice.

(c) It was always a charge against the Christians that they "tampered with family relationships." There was this much truth in such a charge that Christianity did indeed become a sword to split families, when some members of a family became Christian and some did not. A religion which split homes was bound to be unpopular.

(d) It was the case that the Christians spoke of a coming day when the world would dissolve in flames. Many a Christian preacher must have been heard preaching of the second coming and the fiery dissolution of all things (Act_2:19-20 ). It would not be difficult to put the blame for the fire on to people who spoke like that.

There was abundant material which could be perverted into false charges against the Christians by anyone maliciously disposed to victimise them.

(ii) The Jewish faith had always appealed especially to women because of its moral standards in a world where chastity did not exist. There were, therefore, many well-born women who had embraced the Jewish faith. The Jews did not hesitate to work upon these women to influence their husbands against the Christians. We get a definite example of that in what happened to Paul and his company in Antioch of Pisidia. There it was through such women that the Jews stirred up action against Paul (Act_13:50 ). Two of Nerocourt favourites were Jewish proselytes. There was Aliturus, his favourite actor; and there was Poppaea, his mistress. It is very likely that the Jews through them influenced Nero to take action against the Christians.

In any event, the blame for the fire was attached to the Christians and a savage outbreak of persecution occurred. Nor was it simply persecution by legal means. What Tacitus called an ingens multitudo, a huge multitude, of Christians perished in the most sadistic ways. Nero rolled the Christians in pitch, set light to them and used them as living torches to light his gardens. He sewed them up in the skins of wild animals and set his hunting-dogs upon them, to tear them limb from limb while they still lived.

Tacitus writes:

Mockery of every sort was added to their deaths. Covered with the

skins of beasts, they were torn by dogs and perished, or were

nailed to crosses, or were doomed to the flames and burned, to

serve as a nightly illumination, when daylight had expired. Nero

offered his gardens for the spectacle and was exhibiting a show

in the circus, while he mingled with the people in the dress of a

charioteer or stood aloft on a car. Hence, even for criminals who

deserve extreme and exemplary punishment, there arose a feeling of

compassion; for, it was not, as it seemed, for the public good,

but to glut one mancruelty that they were being destroyed

(Tacitus, Annals 15: 44).

The same terrible story is told by the later Christian historian, Sulipicius Severus, in his Chronicle:

In the meantime, the number of Christians being now very large,

it happened that Rome was destroyed by fire, while Nero was

stationed at Antium. But the opinion of all cast the odium of

causing the fire upon the emperor, and he was believed in this way

to have sought for the glory of building a new city. And, in fact,

Nero could not, by any means he tried, escape from the charge that

the fire had been caused by his orders. He, therefore, turned the

accusation against the Christians and the most cruel tortures were

accordingly inflicted upon the innocent. Nay, even new kinds of

death were invented so that, being covered in the skins of wild

beasts, they perished by being devoured by dogs, while many were

crucified, or slain by fire, and not a few were set apart for this

purpose, that, when the day came to a close, they should be

consumed to serve for light during the night. In this way, cruelty

first began to be manifested against the Christians. Afterwards,

too, their religion was prohibited by laws which were enacted; and

by edicts openly set forth it was proclaimed unlawful to be a

Christian.

It is true that this persecution was confined originally to Rome; but the gateway to persecution had been opened and in every place they were ready victims for the mob.

Moffatt writes:

After the Neronic wave had passed over the capital, the wash of it

was felt on the far shores of the provinces; the dramatic publicity

of the punishment must have spread the name of Christian urbi et

orbi, far and wide, over the entire empire; the provincials would

soon hear of it, and when they desired a similar outburst at the

expense of the loyal Christians, all that they needed was a

proconsul to gratify their wishes and some outstanding disciple to

serve as a victim.

For ever after the Christians were to live under threat. The mobs of the Roman cities knew what had happened in Rome and there were always these slanderous stories against the Christians. There were times when the mob loved blood and there were many governors ready to pander to their blood-lust. It was not Roman law but lynch law which threatened the Christians.

From now on the Christian was in peril of his life. For years nothing might happen; then some spark might set off the explosion; and the terror would break out. That is the situation at the back of First Peter; and it is in face of it that Peter calls his people to hope and to courage and to that lovely Christian living which alone can give the lie to the slanders with which they are attacked and which are the grounds for taking measures against them. First Peter was written to meet no theological heresy; it was written to strengthen men and women in jeopardy of their lives.

The Doubts

We have set out in full the arguments which go to prove that Peter is really the author of the first letter which bears his name. But, as we have said, not a few first-class scholars have felt that it cannot have been his work. We ourselves accept the view that Peter is the author of the letter; but in fairness we set out the other side, largely as it is presented in the chapter on First Peter in The Primitive Church by B. H. Streeter

Strange Silences

Bigg writes in his introduction: "There is no book in the New Testament which has earlier, better, or stronger attestation (than First Peter). It is true that Eusebius, the great fourth century scholar and historian of the Church, classes First Peter among the books universally accepted in the early church as part of scripture" (Eusebius: Ecclesiastical History 3.25.2). But certain things are to be noted.

(a) Eusebius adduces certain quotations from earlier writers to prove his contention that First Peter was universally accepted. This he never does in connection with the gospels or the letters of Paul; and the very fact that he feels called upon to produce his evidence in the case of First Peter might be held to indicate that in it he felt some necessity to prove his point, a necessity which did not exist in connection with the other books. Was there a doubt in Eusebiuswn mind? Or, were there people who had to be convinced? Was the universal acceptance of First Peter not so unanimous after all?

(b) In his book, The Canon of the New Testament, Westcott noted that, although no one in the early church questions the right of First Peter to be part of the New Testament, surprisingly few of the early fathers quote it and, still more surprising, very few of the early fathers in the west and in Rome quote it. Tertullian is an immense quoter of scripture. In his writings there are 7,258 quotations from the New Testament, but only 2 of them are from First Peter. If Peter wrote this letter and wrote it in Rome, we would expect it to be well known and largely used in the Church of the west.

(c) The earliest known official list of New Testament books is the Muratorian Canon, so called after Cardinal Muratori who discovered it. It is the official list of New Testament books as accepted in the Church at Rome about the year A.D. 170. It is an extraordinary fact that First Peter does not appear at all. It can be fairly argued that the Muratorian Canon, as we possess it, is defective and that it may originally have contained a reference to First Peter. But that argument is seriously weakened by the next consideration.

(d) It is a fact that First Peter was still not in the New Testament of the Syrian Church as late as A.D. 373. It did not get in until the Syriac version of the New Testament known as the Peshitto was made about A.D. 400. We know that it was Tatian who brought the New Testament books to the Syriac-speaking Church; and he brought them to Syria from Rome when he went to Edessa and founded the Church there in A.D. 172. It could, therefore, be argued that the Muratorian Canon is correct as we possess it and that First Peter was not part of the Roman ChurchNew Testament as late as A.D. 170. This would be a very surprising fact if Peter wrote it--and actually wrote it at Rome.

When all these facts are put together, it does seem that there are some strange silences in regard to First Peter and that its attestation may not be as strong as is usually assumed.

First Peter And Ephesians

Further, there is definitely some connection between First Peter and Ephesians. There are many close parallels of thought and expression between the two and we select the following specimens of this similarity.

Blessed be the God and Father of our Lord Jesus Christ. By his

great mercy we have been born anew to a living hope through the

resurrection of Jesus Christ from the dead (1Pe_1:3 ).

Blessed be the God and Father of our Lord Jesus Christ, who

has blessed us in Christ with every spiritual blessing in the

heavenly places (Eph_1:3 ).

Therefore, gird up your minds, be sober, set your hope fully upon

the grace that is coming to you at the revelation of Jesus Christ

(1Pe_1:13 ).

Stand, therefore, having girded your loins with truth (Eph_6:14 ).

Jesus Christ, was destined before the foundation of the world, but

was made manifest at the end of the times for your sake

(1Pe_1:20 ).

Even as he chose us in him, before the foundation of the world

(Eph_1:4 ).

Jesus Christ, who has gone into heaven, and is at the right hand

of God, with angels and authorities and powers subject to him

(1Pe_3:22 ).

God made him sit at his right hand in the heavenly places, far

above all rule and authority, and power and dominion (Eph_1:20-21 ).

In addition, the injunctions to slaves, husbands and wives in First Peter and Ephesians are very similar.

The argument is put forward that First Peter is quoting Ephesians. Although Ephesians must have been written somewhere about A.D. 64, Paulletters were not collected and edited until about A.D. 90. If, then, Peter was also writing in A.D. 64, how could he know Ephesians?

This is an argument to which there is more than one reply. (a) The injunctions to slaves, husbands and wives are part of the standardized ethical teaching given to all converts in all churches. Peter was not borrowing from Paul; both were using common stock. (b) All the similarities quoted can well be explained from the fact that certain phrases and lines of thought were universal in the early church. For instance, "Blessed be the God and Father of our Lord Jesus Christ," was part of the universal devotional language of the early church, which both Peter and Paul would know and use without any borrowing from each other. (c) Even if there was mutual borrowing, it is by no means certain that First Peter borrowed from Ephesians; the borrowing might well have been the other way round and probably was, for First Peter is much simpler than Ephesians. (d) Lastly, even if First Peter borrowed from Ephesians, if Peter and Paul were in Rome at the same time, it is perfectly possible that Peter could have seen a copy of Ephesians before it was sent to Asia Minor, and he might well have discussed its ideas with Paul.

The argument that First Peter must be late because it quotes from Ephesians seems to us very uncertain and insecure, and probably mistaken.

Your Fellow-elder

It is objected that Peter could not well have written the sentence: "The elders among you I exhort, as a fellow-elder" (1Pe_5:1 ). It is maintained that Peter could not have called himself an elder. He was an apostle whose function was quite different from that of an elder. The apostle was characteristically a man whose work and authority were not confined to any one congregation, but whose writ ran throughout the Church at large; whereas the elder was the governing official of the local congregation.

That is perfectly true. But it must be remembered that amongst the Jews there was no office more universally honoured than that of elder. The elder had the respect of the whole community and to him the community looked for guidance in its problems and justice in its disputes. Peter, as a Jew, would feel nothing out of place in calling himself an elder; and in so doing he would avoid the conscious claim of authority that the title of apostle might have implied, and graciously and courteously identify himself with the people to whom he spoke.

A Witness Of The Sufferings Of Christ

It is objected that Peter could not honestly have called himself a witness of Christsufferings, for after the arrest in the garden all the disciples forsook Jesus and fled (Mat_26:56 ) and, apart from the beloved disciple, none was a witness of the Cross (Joh_19:26-27 ). A witness of the resurrection Peter could call himself, and indeed to be such was the function of an apostle (Act_1:22 ), but a witness of the Cross he was not. In a sense that is undeniable. And yet Peter is not here claiming to be a witness of the crucifixion, but to be a witness of the sufferings of Christ. He did see Christ suffer, in his continual rejection by men, in the poignant moments of the Last Supper, in the agony in the garden and in that moment when, after he had denied him, Jesus turned and looked on him (Luk_22:61 ). It is an insensitive and pedestrian criticism which denies to Peter the right to say that he had been a witness of the sufferings of Christ.

Persecution For The Name

The main argument for a late date for First Peter is drawn from its references to persecution. It is argued that First Peter implies that it was already a crime to be a Christian and that Christians were brought before the courts, not for any crime but for the bare fact of their faith. First Peter speaks about being reproached for the name of Christ (1Pe_4:14 ); it speaks of suffering as a Christian (1Pe_4:16 ). It is argued that this stage of persecution was not reached until after A.D. 100, and that prior to that date their persecution was on the score of alleged evil-doing, as in the time of Nero.

There is no doubt that this was the law by A.D. 112. At that time Pliny was governor of Bithynia. He was a personal friend of the Emperor Trajan and he had a way of referring all his difficulties to Trajan for solution. He wrote to the Emperor to tell how he dealt with the Christians. Pliny was well aware that they were law-abiding citizens to whose practices no crimes were attached. They told him that "they had been accustomed to assemble on a fixed day before daylight, and sing by turns a hymn to Christ as God; that they had bound themselves with an oath, not for any crime, but to commit neither theft, nor robbery, nor adultery, nor to break their word, and not to deny a deposit when demanded." Pliny accepted all this; but, when they were brought before him, he asked only one question. "I have asked them whether they were Christians. Those who confessed I asked a second and a third time, threatening punishment. Those who persisted I ordered to be led away to execution." Their sole crime was that of being a Christian.

Trajan replied that this was the correct proceeding and that anyone who denied being a Christian and proved it by sacrificing to the gods was immediately to be set free. From the letters it is clear that there was a good deal of information being laid against the Christians; and Trajan laid it down that no anonymous letters of information were to be accepted or acted upon (Pliny: Letters 96 and 97).

It is argued that this stage of persecution did not emerge until the time of Trajan; and that First Peter, therefore, implies a situation which must be as late as Trojantime.

The only way in which we can settle this is to sketch the progress of persecution and the reason for it in the Roman Empire. We may do so by setting out one basic fact and three developments from it.

(i) Under the Roman system, religions were divided into two kinds. There were those which were religiones licitae, permitted religions; these were recognized by the state and it was open to any man to practise them. There were religiones illicitae; these were forbidden by the state and it was illegal for any man to practise them on pain of automatic prosecution as a criminal. It is to be noted that Roman toleration was very wide; and that any religion which did not affect public morality and civil order was certain to be permitted.

(ii) Judaism was a religio licita; and in the very early days the Romans, not unnaturally, did not know the difference between Judaism and Christianity. Christianity, as far as they were concerned, was merely a sect of Judaism and any tension and hostility between the two was a private quarrel which was no concern of the Roman government. Because of that in the very early days Christianity was under no danger of persecution. It enjoyed the same freedom of worship as Judaism enjoyed because it was assumed to be a religio licita.

(iii) The action of Nero changed the situation. However it came about, and most likely it was by the deliberate action of the Jews, the Roman government discovered that Judaism and Christianity were different. It is true that Nero first persecuted the Christians, not for being Christians, but for burning Rome. But the fact remains that Christianity had been discovered by the government to be a separate religion.

(iv) The consequence was immediate and inevitable. Christianity was at once a prohibited religion and immediately, ipso facto, every Christian became an outlaw. In the Roman historian, Suetonius, we have direct evidence that this was precisely what happened. He gives a kind of list of the legislative reforms initiated by Nero:

During his reign many abuses were severely punished and put

down, and not a few new laws were made; a limit was set to

expenditures; the public banquets were confined to a distribution

of food; the sale of any kind of cooked viands in the taverns was

forbidden, with the exception of pulse and vegetables, whereas,

before, every kind of dainty was exposed for sale. Punishment was

inflicted on the Christians, a class of men given to a new and

mischievous superstition. He put an end to the diversions of the

chariot-drivers, who from immunity of long standing claimed the

right of ranging at large and amusing themselves by cheating

and robbing the people. The pantomimic actors and their

partisans were banished from the city.

We have quoted that passage in full because it is proof that by the time of Nero the punishment of Christians had become an ordinary police affair. It is abundantly clear that we do not need to wait until the time of Trajan for the mere fact of being a Christian to be a crime. Any time after Nero a Christian was liable to punishment and death simply for the name he bore,

This does not mean that persecution was constant and consistent; but it does mean that any Christian was liable to execution at any time, purely as a police matter. In one area a Christian might live a whole lifetime at peace; in another there might be outbreaks of persecution every few months. It depended very largely on two things. It depended on the governor himself who might either leave the Christians unmolested or equally set the processes of the law in action against them. It depended on informers. The governor might not wish to act against the Christians, but if information was laid against a Christian he had to; and there were times when the mob were out for blood, information was laid and Christians were butchered to make a Roman holiday.

To compare small things with great, the legal position of the Christians and the attitude of the Roman law can be parallelled in Britain today. There are certain actions which are illegal--to take a very small example, parking a car partly on the pavement--but which for long enough may be permitted. But if the police authorities decide to institute a drive against such an action, or if it develops into too blatant a breaking of the law, or if someone lays a complaint and information, the law will go into action and due penalty and punishment will be exacted. That was the position of the Christians in the empire all of whom were technically outlaws. In actual fact no action might be taken against them; but a kind of sword of Damocles was for ever suspended over them. None knew when information would be laid against him; none knew when a governor would take action; none knew when he might have to die. And that situation obtained consistently after the action of Nero. Up to that time the Roman authorities had not realized that Christianity was a new religion; but from then on the Christian was automatically an outlaw.

Let us, then, look at the situation as depicted in First Peter. Peterpeople are undergoing various trials (1Pe_1:6 ). Their faith is liable to be tried as metal is tested with fire (1Pe_1:7 ). Clearly they are undergoing a campaign of slander in which ignorant and baseless charges are being maliciously directed against them (1Pe_2:12 ; 1Pe_2:15 ; 1Pe_3:16 ; 1Pe_4:4 ). At this very moment they are in the midst of an outbreak of persecution because they are Christians (1Pe_4:12 , 1Pe_4:14 , 1Pe_4:16 ; 1Pe_5:9 ). Such suffering is only to be expected and they must not be surprised at it (1Pe_4:12 ). In any event it gives them the happiness of suffering for righteousnessake (1Pe_3:14 , 1Pe_3:17 ), and of being sharers in the sufferings of Christ (1Pe_4:13 ). There is no need to come down to the time of Trajan for this situation. It is one in which Christians daily found themselves in every part of the empire at any time after their true status had been disclosed by the action of Nero. The persecution situation in First Peter does not in any way compel us to date it after the lifetime of Peter.

Honour The King

But we must proceed with the arguments of those who cannot hold the Petrine authorship. It is argued that in the situation which obtained in the time of Nero, Peter could never have written: "Be subject for the Lordsake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him to punish those who do wrong and to praise those who do right.... Fear God. Honour the emperor." (1Pe_2:13-17 ). The fact is, however, that this is precisely the point of view expressed in Rom_13:1-7 . The whole teaching of the New Testament, except only in the Revelation in which Rome is damned, is that the Christian must be a loyal citizen and must demonstrate the falsity of the charges made against him by the excellence of his behaviour as such. (1Pe_2:15 ). Even in times of persecution the Christian fully acknowledged his obligation to be a good citizen; and his only defence against persecution was to show by the excellence of his citizenship that he did not deserve such treatment. It is by no means impossible that Peter should have written like that.

A Sermon And A Pastoral

What is the view of those who cannot believe that First Peter is the work of Peter himself?

First of all, it is suggested that the initial address (1Pe_1:1-2 ), and the closing greetings and salutations (1Pe_5:12-14 ) are later additions and no part of the original letter.

It is then suggested that First Peter as it stands is composed of two separate and quite different works. In 1Pe_4:11 we find a doxology. The natural place for a doxology is at the end; and it is suggested that 1Pe_1:3-25 ; 1Pet 2-3; 1Pe_4:1-11 is the first of the two works of which the letter is composed. It is further suggested that this part of First Peter was originally a baptismal sermon. There is indeed in it a reference to the baptism which saves us (1Pe_3:21 ); and the advice to slaves, wives and husbands (1Pe_2:18-25 ; 1Pe_3:1-7 ) would be entirely relevant to those who were entering the Christian Church from paganism and setting out on the newness of the Christian life.

It is suggested that the second part of the letter, 1Pe_4:12-19 ; 1Pe_5:1-11 , contains the substance of a pastoral letter, written to strengthen and comfort during a time of persecution (1Pe_4:12-19 ). At such a time the elders were very important; on them the resistance power of the Church depended. The writer of this pastoral fears that greed and arrogance are creeping in (1Pe_5:1-3 ), and he urges them faithfully to perform their high task (1Pe_5:4 ).

On this view First Peter is composed of two separate works--a baptismal sermon, and a pastoral letter written in time of persecution and neither has anything to do with Peter.

Asia Minor, Not Rome

If First Peter is a baptismal sermon and a pastoral letter in time of persecution, where is its place of origin? If the letter is not Peter there is no necessity to connect it with Rome; and, in any event, it appears that the Roman Church did not know or use First Peter. Let us put together certain facts.

(a) Pontus, Galatia, Cappadocia, Asia and Bithynia (1Pe_1:1 ) are all in Asia Minor and all centred in Sinope.

(b) The first extensive quoter of First Peter is Polycarp bishop of Smyrna, and Smyrna is in Asia Minor.

(c) Certain phrases in First Peter immediately turn our thoughts to parallel phrases in other parts of the New Testament. In 1Pe_5:13 the Church is called "she that is elect," and in 2Jo_1:13 the Church is also described as an "elect sister." 1Pe_1:8 speaks of Jesus Christ, "without having seen him you love him; though you do not now see him you believe in him and rejoice with unutterable and exalted joy." This turns our thoughts very naturally to Jesusaying to Thomas in the Fourth Gospel: "Blessed are those who have not seen, and believe" (Joh_20:29 ). First Peter urges the elders to tend, that is, to shepherd, the flock of God (1Pe_5:2 ). That turns our thoughts to Jesusnjunction to Peter to feed his lambs and his sheep (Joh_21:15-17 ), and to Paulfarewell injunction to the elders of Ephesus to take heed to the flock over which the Holy Spirit has made them guardians (Act_20:28 ). All this is to say that the memories First Peter awakens are of the Fourth Gospel, the Letters of John and of Paul at Ephesus. The Fourth Gospel and the Letters of John were most probably written at Ephesus, and Ephesus is in Asia Minor.

It seems that in the case of First Peter all roads lead to Asia Minor.

The Occasion Of The Publication Of First Peter

Assuming that First Peter has its origin in Asia Minor, can we suggest an occasion for its writing? It was written at a time of persecution. We know from Plinyletters that in Bithynia about A.D. 112 there was a serious persecution of the Christians and Bithynia is one of the provinces named in the address. We may well conjecture that it was to give courage to the Christians then that First Peter was issued. It may be that at that time someone in a church in Asia Minor came upon these two documents and sent them out under the name of Peter. This would not be looked upon as forgery. Both in Jewish and in Greek practice it was the regular custom to attach books to the name of the great writers of the past.

The Author Of First Peter

If Peter did not write First Peter, is it possible to guess at the author? Let us reconstruct some of his essential qualifications. On our previous assumption, he must come from Asia Minor. On the basis of First Peter itself, he must be an elder and an eye-witness of the sufferings of Christ (1Pe_5:1 ). Is there anyone who fits these requirements? Papias, Bishop of Hierapolis about A.D. 170, who spent his life collecting all the information he could about the early days of the Church, tells of his methods and his sources: "Nor shall I hesitate, along with my own interpretations, to set down for thee whatsoever I learned with care and remembered with care from the elders, guaranteeing its truth.... Furthermore, if anyone chanced to arrive who had been really a follower of the elders, I would enquire as to the sayings of the elders--as to what Andrew or Peter said, or Philip, or Thomas or James, or John or Matthew, or any other of the Lorddisciples, also as to what Aristion or the Presbyter John, the Lorddisciples say. For I supposed that things out of books would not be of such use to me as the utterances of a living voice which was still with us." Here we have an elder called Aristion who was a disciple of the Lord and, therefore, a witness of his sufferings. Is there anything to connect him with First Peter?

Aristion Of Smyrna

When we turn to the Apostolic Constitutions we find that one of the first bishops of Smyrna was called Ariston--which is the same name as Aristion. Now who is the great quoter of First Peter? None other than Polycarp, a later Bishop of Smyrna. What more natural than that Polycarp should quote what might well have been the devotional classic of his own Church?

Let us turn to the letters to the Seven Churches in the Revelation and read the letter to Smyrna: "Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life" (Rev_2:10 ). Can this be the very same persecution as that which originally lay behind First Peter? And was it for this persecution that Aristion, the Bishop of Smyrna, first wrote the pastoral letter which was afterwards to become a part of First Peter?

Such is the suggestion of B. H. Streeter. He thinks that First Peter is composed of a baptismal sermon and a pastoral letter written by Aristion, Bishop of Smyrna. Originally the pastoral letter was written to comfort and strengthen the people of Smyrna in A.D. 90 when the persecution mentioned in the Revelation threatened the Church. These writings of Aristion became the devotional classics and the cherished possessions of the Church at Smyrna. Rather more than twenty years later a much wider and more far-reaching persecution broke out in Bithynia and spread throughout northern Asia Minor. Someone remembered the letter and the sermon of Aristion, felt that they were the very thing the Church needed in her time of trial, and sent them out under the name of Peter, the great apostle.

An ApostleLetter

We have stated in full both views of the origin, date and authorship of First Peter. There is no doubt of the ingenuity of the theory which B. H. Streeter has produced nor that those who favour a later date have produced arguments which have to be considered. For our own part, however, we see no reason to doubt that the letter is the work of Peter himself, and that it was written not long after the great fire of Rome and the first persecution of the Christians with the object of encouraging the Christians of Asia Minor to stand fast when the onrushing tide of persecution sought to engulf them and take their faith away.

FURTHER READING

1 Peter

F. W. Beare, The First Epistle of Peter (G)

E. Best, 1 Peter (NCB; E)

C. Bigg, St. Peter and St. Jude (ICC; G)

C. E. B. Cranfield, 1 and 2 Peter and Jude (Tch; E)

E. G. Selwyn, The First Epistle of St. Peter (MmC; G)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

NCB: New Century Bible

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: 1 Peter 5 (Chapter Introduction)

The Elders Of The Church (1Pe_5:1-4)

The Christian Eldership (1Pe_5:1-4 Continued)

The Perils And Privileges Of The Eldership (1Pe_5:1-4 Continued)

The Ideal Of The Eldership (1Pe_5:1-4 Continued)

Memories Of Jesus (1Pe_5:1-4 Continued)

The Garment Of Humility (1Pe_5:5)

The Laws Of The Christian Life (1) (1Pe_5:6-11)

The Laws Of The Christian Life (2) (1Pe_5:6-11 Continued)

A Faithful Henchman Of The Apostles (1Pe_5:12)

Greetings (1Pe_5:13)

At Peace With One Another (1Pe_5:14)

Constable: 1 Peter (Book Introduction)

Introduction

Historical background

This epistle claims that the Apostle Peter wrote it (1:1). Since there is only one Peter who was an apostle we may be confident of the identity of the writer. There is only one Peter that the entire New Testament mentioned. Scholars did not question Peter's authorship until the nineteenth century when destructive biblical criticism became popular.

"The epistle has been well known and consistently acknowledged as Petrine from the second century well into modern times. . . .

"Aside from the four Gospels and the letters of Paul, the external attestation for 1 Peter is as strong, or stronger, than that for any NT book. There is no evidence anywhere of controversy over its authorship or authority"¹

Peter first sent this letter to believers living in the northern regions of Asia Minor (1:1). The locations of these Christians as well as allusions in the epistle indicate that they were mainly Gentiles but also Jews (e.g., 1:14; 2:10).

Peter stated his reason for writing, namely, to encourage his readers who were facing persecution for their faith to stand firm (5:12). Evidently this persecution was widespread among his readers. Local enemies of the gospel were not the only people responsible for it. When Paul travelled around the Roman Empire preaching the gospel, some churches he planted experienced persecution from the unsaved in their communities, but others did not. However 1 Peter reflects persecution of the Christians throughout northern Asia Minor. This condition prevailed after Nero blamed the Christians for burning Rome in A.D. 64. While persecution seems to have been widespread, it may not have been official yet.

Peter died in the mid 60s and spent the last decade of his life in Rome according to reliable tradition.² Many interpreters have regarded his reference to Babylon (5:13) as a reference to Rome that Peter described as Babylon to highlight its paganism. In view of all this information it seems likely that Peter wrote this epistle from Rome about A.D. 64.³

Theologically this epistle is apocalyptic (dealing with the end times). Along with its eschatological focus there is much emphasis on holiness (personal, social, and communal), hope, salvation, community, relationship to the world, the Trinity, and especially suffering.⁴

". . . much of the material in 1 Peter is the stuff of basic Christian teaching rather than advanced instruction that assumes the mastery (and perhaps the perversion) of the basics, as in the Pauline letters."⁵

"In many . . . respects, 1 Peter and James form a matched pair within the NT canon. They are Christian diaspora letters roughly similar in length, one directed (probably from Jerusalem) to scattered messianic Jews (i.e., Christians) who are real Jews, and the other directed from Babylon' to scattered Jews' who are in fact Gentile Christians."⁶

Message⁷

One writer has identified five major motifs in 1 Peter. These are the believer's behavior, the believer's unfair circumstances, the believer's deference, the believer's motivation by Christ's example, and the believer's anticipation of future glory. These are certainly important emphases in this epistle.

Putting these together he has stated the message of 1 Peter as follows. "The behavior of believers when they encounter unfair circumstances reflects a spirit of deference in all relationships as they follow Christ's example and anticipate future glory."⁸

This is a very fine statement of what the Holy Spirit has said to us through Peter in this epistle. However, I would add one more important motif. It is the believer's resource of God's grace. This is not an incidental motif but one that underlies all of what Peter called on his readers to do. We must understand and apply what he wrote about God's grace as our resource to follow his exhortations.

It seems to me that Peter stated the message of this epistle clearly: stand firm in the true grace of God (5:12).

The subject of the letter therefore is the true grace of God. Grace is the key word in the argument of this epistle. In each case the word "grace" occurs in the practical rather than in the doctrinal part of each section of the letter. Throughout 1 Peter the fact of God's grace was in Peter's mind as crucial to the believer's practice. How does one explain God's grace? Grace means both undeserved favor and divine enablement.

The main purpose of this epistle was to strengthen the readers so they would persevere through their persecution with the right attitude. Peter did this by showing that God's grace provided all they needed for strength. In a larger sense, the purpose is to help Christians know how to live as aliens in the world.

This epistle reveals above all else that God's grace is sufficient for all our needs. We could write over this whole book: 2 Corinthians 12:9. Notice five things Peter reminds us about God's grace. Let's trace the references to grace though 1 Peter.

1. Grace proceeds from God. God in His grace has chosen us (1:1). Now we need to realize God's grace in its fullest measure in our experience (1:2).

2. Grace produces confidence. The prophets foretold God's grace (1:10). The advents of Jesus Christ supplied God's grace (1:13). It came into the world at His first advent through His sufferings and death. It will come into the world again at His second advent through His glorification. This pattern gives us confidence. God has united us with Christ. As He suffered once, we suffer now. As certainly as He will receive glory in the future, we too will experience glorification in the future. We need to remember our hope.

3. What proclaims God's grace is our conduct (2:19-20). The Christian's conduct in trying and difficult circumstances manifests God's grace in a human life. The submissive conduct of servants whose masters are persecuting them manifests God's grace. The submissive conduct of wives whose antagonistic husbands are persecuting them manifests grace. The submissive conduct of husbands whom unbelievers are persecuting manifests grace. The husband demonstrates his submission to God by treating his wife as a fellow heir of God's grace (3:7). Our patient endurance of trials displays our submission to God's will. Thus our conduct manifests God's grace. Sometimes we marvel at the ability God gives his persecuted saints to endure. We say, "How can he (or she) do it?"

4. Grace perfects character. Grace is the source of service (4:10). Grace is also the source of humility (5:5). An attitude of humility manifests itself in service of others. God's grace is the secret of both the attitude and the activity. Jesus established "the order of the towel" by washing the disciples' feet (John 13).

5. Grace promotes courage (5:10). We need courage to resist the devil (5:8-9). God's grace gives us strength to defend ourselves against his attacks.

The epistle exhorts us to stand firm in this grace. This is Peter's appeal to us.

When God tries our faith, we need to remember that we have an adequate source of strength in God's grace.

When our faith is trembling, we need to remember that we have an adequate source of confidence in God's grace.

When our circumstances are difficult we need to remember that we have an adequate source of conduct in God's grace.

When we suffer for conscience's sake we need to remember that we have an adequate source of character in God's grace.

When assaulted by the adversary we need to remember that we have an adequate source of courage in God's grace.

We stand firm in the true grace of God when we respond to suffering for Christ's sake as Peter directed us. God's grace is what we need to rely on as we commit ourselves to continue to walk in the will of God. Trust and obey!

Constable: 1 Peter (Outline)

Outline

I. Introduction 1:1-2

II. The identity of Christians 1:3-2:10

A. Our great salvation 1:3-12

1. The hope of our salvation 1:3-5

2. The joy of our salvation 1:6-9

3. The witnesses of our salvation 1:10-12

B. Our new way of life 1:13-25

1. A life of holiness 1:13-16

2. A life of reverence 1:17-21

3. A life of love 1:22-25

C. Our priestly calling 2:1-10

1. Listening to God 2:1-3

2. Growing in God 2:4-5

3. Building on Christ 2:6-8

4. Summary affirmation of our identity 2:9-10

III. The responsibilities of Christians individually 2:11-4:11

A. Our mission in the world 2:11-12

B. Respect for others 2:13-3:12

1. Respect for everyone 2:13-17

2. Slaves' respect for their masters 2:18-25

3. Wives' respect for their husbands 3:1-6

4. Husbands' respect for their wives 3:7

5. The importance of loving enemies 3:8-12

C. Eventual vindication 3:13-4:6

1. Suffering for doing good 3:13-17

2. The vindication of Christ 3:18-22

3. Living with the promise in view 4:1-6

D. The importance of mutual love in end-times living 4:7-11

IV. The responsibilities of Christians corporately 4:12-5:11

A. The fiery trial 4:12-19

1. Suffering and glory 4:12-14

2. Suffering as Christians 4:15-19

B. The church under trial 5:1-11

1. The responsibilities of the elders 5:1-4

2. The responsibilities of the others 5:5

3. The importance of humility and trust in God 5:6-7

4. The importance of resisting the devil 5:8-11

VII. Conclusion 5:12-14

Note the essentially chiastic structure of thought in the letter, excluding the introduction and conclusion.

Constable: 1 Peter

1 Peter

Bibliography

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_____. "Let Wives Be Submissive . . .": The Origin, Form, and Apolegetic Function of the Household Duty Code (Haustafel) in I Peter. Ph.D. dissertation, Yale University, 1974.

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_____. "The Epistles of Paul the Apostle to the Hebrews and the First and Second Epistles of St Peter." In Calvin's Commentaries. Translated by William B. Johnston. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1963.

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_____. "Designation of the Readers in 1 Peter 1:1-2." Bibliotheca Sacra 137:545 (January-March 1980):64-75.

_____. "Following Christ's Example: An Exposition of 1 Peter 2:21-25." Bibliotheca Sacra 139:553 (January-March 1982):32-45.

_____. "Living in the Light of Christ's Return: An Exposition of 1 Peter 4:7-11." Bibliotheca Sacra 139:555 (July-September 1982):243-54.

_____. "The Suffering and Triumphant Christ: An Exposition of 1 Peter 3:18-22." Bibliotheca Sacra 139:554 (April-June 1982):146-58.

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_____. "The Cross of Christ in Peter's Theology." Bibliotheca Sacra 157:626 (April-June 2000):190-99.

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Peter (Book Introduction)

THE

FIRST EPISTLE OF ST. PETER,

THE APOSTLE.

INTRODUCTION.

This first Epistle of St. Peter, though brief, contains much doctrine concerning faith, hope, and charity, with divers instructions to all persons of every state and condition. The apostle commands submission to rulers and superiors, and exhorts all to the practice of a virtuous life, in imitation of Christ. This epistle was written with such apostolical dignity, as to manifest the supreme authority with which its writer, the prince of the apostles, had been invested by his Lord and Master, Jesus Christ. He wrote it at Rome, which figuratively he calls Babylon, about fifteen years after our Lord's ascension. (Challoner) --- St. Peter, otherwise called Simon, son of John or Jonas, was from Bethsaida, a city of Galilee. He was married, and lived at Capharnaum, and was employed with his brother Andrew, as fishermen, when our Lord called them. St. Peter on every occasion testified a more than usual zeal for his Master, and hence our Lord shewed him a very particular and very marked attention. He would have Peter present at his transfiguration; (Luke ix. 28.) and at another time declared that he [Peter] was a rock, upon which he [Jesus Christ] would build his Church, against which the gates of hell should never prevail. (Matthew xvi. 18.) Although St. Peter had the misfortune or weakness to deny Jesus Christ in his passion, our Lord, after his resurrection, gave him fresh proofs of his regard. (Matthew xvi. 7.) He continued him in his primacy over all, and appointed him in the most explicit manner visible head of his Church, when thrice asking Peter: "lovest thou me more than these?" and St. Peter as often answering, Christ said to him: "feed my lambs, feed my sheep." (John xxi. 15.) --- This epistle was always received in the Church as canonical, and as written by St. Peter, prince of the apostles. It is commonly agreed that it was written from Rome, which St. Peter calls Babylon, (Chap. v. 13.) and directed to those in the provinces of Pontus, Galatia, &c. (ver. 1.) who were before Jews or Gentiles, and had been converted to the Christian faith. It is certain this letter was not written till after the true believers had the name of Christians. (Chap. iv. 16.) Many think it was written before the year 49; but this is not certain. Others judge not till after the year 60, and some not till a short time before he wrote his second epistle. See Tillemont, t. i. Art. 31. on S. Pet. and tom. ii. on S. Mark, p. 89.) The main design is to confirm the new converts in the faith of Christ, with divers instructions to a virtuous life. (Witham) --- Grotius, Erasmus, and Estius, discover in this epistle, a strength and majesty worthy the prince of the apostles. Est autem epistola profecto digna Apostolorum Principe, plena authoritatis et majestatis Apostolicæ: verbis parca, sententiis referta.

====================

Gill: 1 Peter (Book Introduction)

INTRODUCTION TO 1 PETER

That Simon, called Peter, an apostle of Jesus Christ, was the writer of this epistle, is not questioned by any; nor was the genuineness and authenticity of it ever made a doubt of. Eusebius says ^a, that it had been confessed by all, and received without controversy; and that the ancients, without any scruple, had made use of it in their writings. It is called his "general", or catholic epistle, because it was not written to any particular person, or to any particular church, but in general, to a number of Christians dispersed in several places. The time when this epistle was written is not certain; some place it in the year of Christ 44 or 45, and so make it to be the most ancient of all the epistles, and which is the more commonly received opinion; but Dr. Lightfoot ^b places it in the year 65, because in it the apostle speaks of the end of all things being at hand, and of the fiery trial just coming on them, and of judgment beginning at the house of God, 1Pe 4:7 all which he applies to the destruction of Jerusalem; though others fix it to 61, in the seventh year of Nero ^c. The place from whence it seems to be written was Babylon, 1Pe 5:13 which is to be understood not figuratively, either of Rome or Jerusalem, but properly of Babylon, the metropolis of Chaldea, or Assyria. The persons to whom it is written were Jews, at least chiefly; for there might be some Gentiles among them, who may be taken notice of in some parts of the epistle; but the principal part were Jews, as appears from their being called the strangers of the dispersion, or, as James calls them, "the twelve tribes scattered abroad"; from the mention of the tradition of their fathers; from their having their conversation honest among the Gentiles, and their past life among them; from urging subjection to the civil magistrates among the Heathens, and the right use of their Christian liberty as to the ceremonies of the law; and from the near destruction of Jerusalem, which could only affect them; and from the use made of the writings of the Old Testament, and the authority of the prophets; see 1Pe 1:1 as well as from the second epistle, which was written to the same; see 2Pe 1:19 in which he seems to refer to the epistle to the Hebrews, written by Paul, as to these. And besides, Peter was the minister of the circumcision, or of the circumcised Jews, as Paul was of the Gentiles; and even those passages in this epistle, which seem most likely to concern the Gentiles, may be understood of the Jews, as which speak of their ignorance, idolatry, and having not been a people, 1Pe 1:14 which were true of them before conversion, and as living among Gentiles. The occasion of writing it was this; Peter meeting with Sylvanus, a faithful brother, and who had been a companion of the Apostle Paul, he takes this opportunity of sending a letter by him to the converted Jews, dispersed among the Gentile countries, where he, with Paul, and others, travelled: the design of which is to testify of the true doctrine of grace, in which they were agreed; see 1Pe 5:12. And accordingly in it he does treat of the doctrine of electing grace, of redeeming grace, of regenerating and sanctifying grace, and of persevering grace; and exhorts believers to the exercise of grace, of faith, hope, and love, and to the discharge of such duties becoming their several stations, whereby they might evidence to others the truth of grace in themselves, and adorn the doctrine of the grace of God, and recommend it to others: and particularly he exhorts them patiently to bear all afflictions and persecutions they should meet with, for their profession of the true grace of God, in which he encourages them to stand steadfast: and this is the general scope and design of the epistle.

Gill: 1 Peter 5 (Chapter Introduction)

INTRODUCTION TO 1 PETER 5

In this chapter the apostle first exhorts pastors and members of churches to their respective duties as such; and then to those which were common to them all, as Christians; and closes the epistle with prayers for them, salutations of them, and with his apostolic benediction. He begins with the pastors or elders, and describes himself as a fellow elder, an eyewitness of Christ's sufferings, and a partaker of his glory, 1Pe 5:1, and these he exhorts to feed the flock of God, where they were; to take the charge and oversight of them, freely, readily, and willingly, and not through force or covetousness; and not to exercise a tyrannical dominion over them, but to be examples to them, 1Pe 5:2, and the argument made use of to encourage them to all this is, that at the appearance of Christ, the chief Shepherd, they should receive a never fading crown of glory, 1Pe 5:4 and next, the members of the churches are exhorted to submit to the rule and government of their pastors, being according to the word of God; and to be subject to one another; and particularly to put on humility, as a garment very ornamental to them; and the rather, since God opposes himself to men that are proud, but gives more grace to the humble, 1Pe 5:5 and especially he exhorts them to be humble under the hand of God, since that is a mighty one, and this is the way to be exalted in due time; and also to cast their care upon him, seeing he cared for them, 1Pe 5:6 and then the apostle proceeds to the common duties of Christians, and to exhort them to sobriety and watchfulness, since Satan their adversary was a cruel and indefatigable one, and ever seeking the ruin of men; and to resist him in the steadfast exercise of faith, and patiently bear all afflictions, seeing the same were accomplished in their brethren in the world, 1Pe 5:8 and then he puts up some petitions for them, that they might be perfected, stablished, strengthened, and settled, 1Pe 5:10 and ascribes glory and dominion for ever to the God of grace, to whom he prays, 1Pe 5:11 after which he names the person by whom he sends this epistle, giving a summary of it; that it was an exhortation and a testimony to the true doctrine of grace wherein they stood, 1Pe 5:12, and next follow the salutations of the church at Babylon, and of his son Marcus, to them, 1Pe 5:13, and lastly, he desires they would salute one another with a kiss of love, and gives them his benedictory wish, 1Pe 5:14.

College: 1 Peter (Book Introduction)

INTRODUCTION

This commentary is written for the general reader with a serious interest in Scripture. Its purpose is to provide a historical interpretation of 1 Peter; that is, an interpretation of what Peter meant to say to his ancient audience. I write with the conviction that modern readers can only determine God's message to us after and on the basis of a determination of Peter's message to his ancient contemporaries. Because I believe God worked through Peter and inspired his work, I believe it has great relevance to every reader in every age. But we can only determine what it means to us if we have first determined what it meant when Peter wrote it. It is this latter task that is the focus of most commentaries, including this one. I will occasionally make comments about what a given passage means today, but not consistently. I will consistently comment on what Peter meant to say to his original readers. I hope and pray that my readers will recognize the contemporary relevance of Peter's letter, even though it will not be my purpose to point it out or illustrate it. My purpose is to provide a base to build on for contemporary application.

I have been especially influenced by the commentaries by Paul Achtemeier and Ramsey Michaels. I have also frequently consulted the commentaries by Leonard Goppelt and Peter Davids. I often refer the reader to these works for further information, and even where I do not, the reader would be well advised to consult them for a scholar's depth of treatment.

I have commented on the NIV text. In some places where it seems deficient, I have provided an alternative translation, usually from the NRSV. The commentary makes note of the most significant textual variants and my opinions concerning them, but does not provide a list of manuscripts, versions, or church fathers. Interested readers should use the United Bible Societies' Greek New Testament .

AUTHOR

Peter identifies himself in the opening words of the letter: "Peter, an apostle of Jesus Christ." The book clearly claims to have been written by the well-known apostle, a leading figure in the Gospels and in the first half of the book of Acts.

This claim is well supported by second century evidence. Some even argue that 1 Clement, written near the end of the first century, reflects use of 1 Peter. It is certainly true that Polycarp of Smyrna knew and used 1 Peter. This is repeatedly reflected in his letter to the Philippians, written in the first half of the second century. It is all the more significant since Smyrna was in one of the regions Peter addressed.

This is also true of Hierapolis, the home of Papias, who also wrote in the first half of the second century. According to Eusebius, Papias used quotations from the first epistle of Peter.

In the latter part of the second century Irenaeus cited 1 Peter and explicitly mentioned Peter as the author. All subsequent ancient Christian authors agree.

The only evidence that some believe might indicate another opinion is that the Muratorian Canon (late second century) does not list 1 Peter. Others believe that 1 Peter was originally listed and is omitted because of the corrupt state of our copy of this list. In any case it would be a questionable argument from silence to use the omission as evidence that the author of the Canon knew 1 Peter and considered it to be falsely ascribed. He was quite capable of identifying works which he considered to be falsely ascribed.

Until modern times Peter's authorship of 1 Peter was universally accepted among Christians. However, many modern scholars, including Goppelt and Achtemeier, consider the book pseudepigraphical. Their arguments are not compelling.

One argument against Petrine authorship is the good quality of the Greek in 1 Peter. However, in recent decades there has been a growing awareness that Greek was widely used as a second language in Palestine. It is not improbable that, even without a special gift from the Spirit, Peter would have known Greek. Furthermore, 1 Peter 5:12 may indicate that Silvanus assisted Peter as his secretary. This is a debated point which is discussed in the comments on that verse. But if Silvanus did secretarial work for Peter, then he may have influenced the Greek style.

A second argument used against Peter having written 1 Peter is the similarity of the content of parts of 1 Peter to the letters of Paul. However, such similarities are not surprising. The incident Paul recounts in Galatians 2 does not indicate that he and Peter remained at odds with each other or that they did not share many common emphases.

A third argument is that the references to persecution indicate a late date, perhaps during the reign of Domitian (A.D. 81-96) or Trajan (A.D. 98-117) - after the death of Peter during the reign of Nero (A.D. 54-68). However, there are no clear indications of state-ordered persecution in 1 Peter. Fortunately, this argument has lost much of its force because most contemporary scholars agree that the persecution reflected in 1 Peter does not presuppose a government-sponsored persecution.

In the light of the weakness of arguments to the contrary and the strength of the second century support for Peter as the author, the claim made in 1 Peter 1:1 should be accepted. The author is Peter the apostle.

PLACE OF COMPOSITION

First Peter 5:13 says "She who is in Babylon, chosen together with you, sends you her greetings, and so does my son Mark." Peter was in "Babylon." There are three possible referents: Mesopotamian Babylon, a Roman military settlement named Babylon (located near modern Cairo, Egypt), and the city of Rome. The most likely choice is Rome. Rome is symbolically designated "Babylon" in the book of Revelation and several Jewish works (including 4 Ezra and 2 Baruch). One weakness of this approach is that 1 Peter appears to be the earliest such reference.

But there is reasonably good evidence that Peter went to Rome. Clement of Rome, writing in the mid-90s, implies that Peter and Paul were martyred in Rome during the Neronian persecution brought on by the fire in Rome in July of A.D. 64. In the early second century Ignatius's letter to the Romans seems to assume that Peter had been in Rome. Beginning in the second half of the second century there is a steady stream of references to Peter in Rome (although many of them are mixed in with dubious assertions about Peter founding the Roman church).

In addition to Peter, 1 Peter 5:13 places Mark in "Babylon" as well. If Colossians and Philemon were written from Rome, they place Mark there with Paul (Col 4:10; Phlm 24).

DATE

The previous paragraph points out that 1 Clement 5-6 suggests that Peter died in the Neronian persecution. As in the case of Peter's presence in Rome, sources from the late second century and beyond provide a steady stream of references to Peter's martyrdom under Nero (mixed with various dubious claims). The vast majority of scholars accept the idea that Peter was martyred by order of Nero between A.D. 64 and 68. Since Peter is the author, 1 Peter must have been written no later than A.D. 68.

Few, if any, would suggest a date earlier than the 60s. Earlier dates might not allow adequate time for Peter to come to Rome or for Christianity to spread through most of Asia Minor.

RECIPIENTS

Concerning the five provinces listed in 1 Peter 1:1 see the commentary for details. They encompass most of Asia Minor (modern Turkey). Peter addressed Christians who were scattered throughout these areas.

The fact that Peter addressed his readers with the term "Diaspora" or "Dispersion" (1:1) misled many in the past to maintain that his readers were primarily Jewish Christians. The term "Diaspora," meaning "scattered," was used frequently by the Jews to refer to those who had been scattered throughout the world, away from their Palestinian homeland. However, there is a consensus among modern interpreters that Peter used it metaphorically to include Gentile Christians. All Christians live away from their homeland with God.

Besides the likelihood that many Gentiles had become Christians in these predominantly Gentile regions, several verses in 1 Peter indicate that many of the readers came out of a pagan past. See, for example, 1:14, "do not conform to the evil desires you had when you lived in ignorance"; 1:18, "you were redeemed from the evil way of life handed down to you from your forefathers"; and 4:3, "you have spent enough time in the past doing what pagans choose to do."

ENCOURAGING THE PERSECUTED

First Peter 5:12 sums up Peter's purpose: "I have written to you briefly, encouraging you and testifying that this is the true grace of God. Stand fast in it." Peter's letter was a word of encouragement to Christians who were facing persecution and needed encouragement to stand firm in their faith.

Earlier interpreters often thought of these persecutions as state-sponsored persecutions leading to imprisonment and death. More recent interpreters have noticed that the nature and extent of the persecutions is not very specific. The only specific reference to physical persecution is the reference in 2:20 to Christian slaves being beaten. There is no reference to state-sponsored persecution.

But that the persecutions were severe is clear from such references as 1:6, "You may have had to suffer grief in all kinds of trials" and 4:12, "do not be surprised at the painful trial you are suffering."

We are familiar with the antagonistic environment the early Christians lived in from reading Acts and Paul's letters. In the early second century several pagan writers provide further evidence of how Christians were perceived by others. In writing about Nero's persecution of Christians Tacitus describes them as "a class hated for their abominations" and calls Christianity "a deadly superstition . . . hideous and shameful." In describing the same event Suetonius describes Christians as "a class of men given to a new and wicked superstition." During roughly the same period of time Pliny, the Roman governor of Bithynia (one of the five regions Peter addressed), wrote to the emperor Trajan and described Christianity as "a perverse and extravagant superstition." These are the kinds of criticisms Peter presumably had in mind when he made comments like "they accuse you of doing wrong" (2:12) and they "speak maliciously against your good behavior in Christ" (3:16).

Peter wrote to remind these readers of what God had done for them in Christ (e.g., 1:1-12; 2:4-10) and to encourage them to stand firm (e.g., 1:13-25; 2:11-25). We can benefit from overhearing what he said.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Achtemeier, Paul J. 1 Peter . Hermeneia. Minneapolis: Fortress Press, 1996.

Aland, Barbara, Kurt Aland, et al., eds. The Greek New Testament . 4th Rev. Ed. United Bible Societies, 1993.

Bauer, Walter. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 2d Ed. Rev. William F. Arndt, F. Wilbur Gingrich, and Frederick W. Danker. Chicago: University of Chicago Press, 1979.

Bigg, Charles. Epistles of St. Peter and St. Jude . International Critical Commentary. Edinburgh: T & T Clark, 1901.

Bruce, F.F. The Canon of Scripture. Downers Grove, IL: InterVarsity, 1988.

Carson, D.A., D.J. Moo, and L. Morris. An Introduction to the New Testament. Grand Rapids: Zondervan, 1992.

Dalton, W.J. Christ's Proclamation to the Spirits: A Study of 1 Peter 3:18-4:6. 2nd Ed. Analecta Biblica 23. Rome: Pontifical Biblical Institute, 1989.

Davids, Peter H. The First Epistle of Peter. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1990.

Elliott, J.H. The Elect and the Holy: An Exegetical Examination of 1 Peter 2:4-10 and the Phrase basivleion iJeravteuma. Novum Testamentum. Supplement 12. Leiden: Brill, 1966.

Ferguson, Everett. Backgrounds of Early Christianity. 2nd Ed. Grand Rapids: Eerdmans, 1993.

Finegan, Jack. Handbook of Biblical Chronology . Rev. ed. Peabody, MA: Hendrickson, 1998.

France, R.T. "Exegesis in Practice: Two Samples." In New Testament Exegesis. Ed. I. Howard Marshall. Grand Rapids: Eerdmans, 1977.

Goppelt, Leonard. A Commentary on 1 Peter . Ed. Ferdinand Hahn. Trans. and Aug. John E. Alsup. Grand Rapids: Eerdmans, 1993.

Grudem, Wayne. The First Epistle of Peter. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1988.

Hemer, Colin. "The Address of 1 Peter." Expository Times 89 (1977-78): 239-243.

Hort, F.J.A. The First Epistle of St. Peter 1:1-2:17. London: Macmillan, 1898.

Jones, R.B. "Christian Behavior under Fire (First Epistle of Peter)." Review and Expositor 46 (1949): 56-66.

Kelly, J.N.D. A Commentary on the Epistles of Peter and of Jude. Harper New Testament Commentary. New York: Harper and Row, 1969.

Marshall, I. Howard. 1 Peter . IVP New Testament Commentary Series. Downers Grove, IL: InterVarsity, 1991.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament . 2nd Ed. United Bible Societies, 1994.

Michaels, J. Ramsey. 1 Peter. Word Biblical Commentary. Vol. 49. Waco, TX: Word, 1988.

Moffatt, James. The General Epistles. The Moffatt New Testament Commentary. New York: Harper and Brothers, 1940.

O'Brien, P.T. "Letters, Letter Forms." In Dictionary of Paul and His Letters . Eds. G.F. Hawthorne, R.P. Martin, and D.G. Reid. 550-553. Downers Grove, IL: InterVarsity, 1993.

Osburn, Carroll D., ed. Essays on Women in Earliest Christianity . 2 Vols. Joplin, MO: College Press, 1993, 1995.

Piper, John and Wayne Grudem, eds. Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism. Wheaton, IL: Crossway, 1991.

Selwyn, E.G. The First Epistle of St. Peter. London: Macmillan, 1946.

Wallace, Daniel B. Greek Grammar beyond the Basics. Grand Rapids: Zondervan, 1996.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

KJV King James Version

NASB New American Standard Bible

NIV New International Version

NRSV New Revised Standard Version

UBS ⁴ United Bible Society Greek New Testament, 4th Edition

-College Press New Testament Commentary: with the NIV

College: 1 Peter (Outline)

OUTLINE

I. THE GREETING - 1:1-2

II. A CALL TO BE HOLY - 1:3-2:10

A. The Hope of Salvation - 1:3-9

B. The Glory of This Salvation - 1:10-12

C. Be Holy in All You Do - 1:13-16

D. Live in Reverent Fear as Those Redeemed by Christ's Blood - 1:17-21

E. Love One Another as Those Born Again through the Word of God - 1:22-25

F. Crave Pure Spiritual Milk - 2:1-3

G. God's Chosen People through Jesus - 2:4-10

III. INSTRUCTIONS FOR EXEMPLARY LIVING IN SOCIETY'S STRUCTURES - 2:11-3:12

A. Live Good Lives among the Pagans - 2:11-12

B. Submit to the Governing Authorities - 2:13-17

C. Slaves, Submit to Your Masters - 2:18-25

1. Submit Even to Harsh Masters - 2:18-20

2. Follow the Example of Christ - 2:21-25

D. Wives, Submit to Your Husbands - 3:1-6

E. Husbands, Be Considerate - 3:7

F. General Instructions for All - 3:8-12

IV. ENCOURAGEMENT TO THOSE WHO SUFFER FOR DOING GOOD - 3:13-4:11

A. Do Not Be Frightened - 3:13-17

B. Christ Also Suffered - And Was Exalted - 3:18-22

C. Live for the Will of God - 4:1-6

D. Love and Serve Each Other - 4:7-11

V. MORE EXHORTATIONS TO BE STEADFAST IN THE FACE OF SUFFERING - 4:12-5:11

A. Rejoice When You Suffer for Christ - 4:12-19

B. Show Humility in Your Relationships, Especially You Who Shepherd - 5:1-5

C. A Summarizing Call to Suffer for Christ - 5:6-11

VI. CONCLUDING REMARKS - 5:12-14

-College Press New Testament Commentary: with the NIV