From: Over 50 Interpreters Explain First Peter Return to Home
By
Roland H. Worth, Jr. © 2018
List of All Sources
Quoted At End of File
CHAPTER 5:1-14
5:1 Translations
WEB: I
exhort the elders among you, as a fellow elder, and a witness of the sufferings
of Christ, and who will also share in the glory that will be revealed.
Young’s: Elders
who are among you, I exhort, who am a fellow-elder, and a witness of the
sufferings of the Christ, and of the glory about to be revealed a partaker,
Conte (RC): Therefore, I beg the elders who are
among you, as one who is also an elder and a witness
of the Passion of Christ, who also shares in that glory
which is to be revealed in the
future:
5:1 The elders. These
officers are called “elders,” a name
given at first to all who exercised rule and authority among the Christians; it
is identical with the word “bishop” as
in the next verse these officers are described as “exercising the oversight” or, literally, “doing the work of bishops;” the word “elder” suggests the mature age which
qualified one for the office; the word
“bishop” indicates the duties of the office as being those of spiritual
oversight; another identical term is “presbyter,” and the band of elders formed
the “presbytery,” or Church court. [7]
The “elders” were
overseers of the churches, and are not in the New Testament distinguished from
bishops. [16]
Apostles properly had
teaching authority over all congregations; elders had organizational
responsibility over a particular congregation. Hence, if a married apostle intended to be in
a given location for a prolonged period he might, like Peter, undertake local
administrative duties that would normally be the responsibility of others. [rw]
The age of elders: These elders were not always, yet doubtless often, those oldest in years, but rather the most experienced and matured among the converted members of the Church. [50]
[therefore: added by
Holman, NASB]. The best authorities also insert
“therefore,” which the A.V. omits. This
implies that what is to be said of the duties of elders is to be urged
specially on the ground of the considerations with which the previous chapter
has closed, and as involved in that “well-doing” which is to accompany fearless
trust in God under the pressure of fiery trial.
[51]
which are among you. They weren’t subject to elders/bishops in
some other town or city but strictly to those within their own
congregation. Regional church governance
was unknown in the first century even though it was fully within their capacity
to set up. [rw]
I exhort. The word rendered “exhort” is that
common New Testament word (parakalô), which we
miss in English, including encouragement and entreaty, and even consolation, as
well as exhortation. (See, e.g., Acts
who am also an elder. Peter here describes himself as “a fellow-elder,” to appeal to their affection; but to indicate his authority he declares that from personal observation he is one who bears testimony to the sufferings of Christ and who is to be “a partaker of the glory that shall be revealed” when Christ returns. [7]
He
calls himself [an elder] because of his office.
What the elders were for the individual congregations,
that were the apostles for the church, since they had the
superintendence of the entire system of congregations. By this name Peter, in humble love, places
himself an equal footing with the elders proper. [8]
What neither of
the above quite gets around to saying is that the wording implies that on
the local level he functioned as an “elder,” even though on the
church-wide level he functioned in the even greater role of “apostle.” His reason—in light of what follows next—is
clearly to make his readers recognize that he is asking nothing of others that
he does not demand of himself. To spin
out theory and to give orders is easy; to make oneself follow one’s own
teaching not always so. [rw]
The Apostle, with a profound humility, strikingly in
contrast with the supremacy claimed by his successors, puts himself, as a fellow elder, on a level with the elders to whom he writes,
with duties to be fulfilled in the same spirit, subject to the same
conditions. [38]
am also. To put
one’s self on a level with those whom we exhort, gives weight to one’s
exhortations (compare 2 John 1:1, 2). [20]
and a witness. One
distinction, and only one, is alluded to. It is that of having seen what Christ
suffered. Among all these fellow-elders
he was the one who had witnessed that.
The distinction did not give him lordship over them, but it did give him
a title to speak to Christians who were to suffer, and who were tempted to
think their trial a strange thing. [51]
The word is used in the New Testament to denote (a) a spectator or
eye-witness (Acts
The Greek word calls attention, not so much to the
fact of his having been a spectator, an eye-witness, but rather to the fact of
his bearing testimony to the sufferings.
[46]
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. [18]
and also a
partaker of the glory that shall be revealed. 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. [31]
The Greek word for “partaker” (literally, a joint partaker, a fellow-sharer with you) implies that he
is, as before, dwelling on what he has in common with those to whom he writes
(compare Philippians 1:7). [38]
The “glory” is presented here in the same large and
inclusive sense as in Romans 8:18; Colossians 3:4; 1 John 3:2. Peter speaks of himself as heir of that. But in so doing he also suggests that those
associated with him in faith have the like honor. If for a moment, therefore, he distinguished
himself from them, he at once places himself again on common ground with
them. Neither here, nor in what follows,
is there any allusion even to the distinction so solemnly given him by his Lord
(Matthews
In depth: Why was the
office of “elder / presbyter” adopted [51]? The New Testament gives no
account of the rise of this office in the Christian Church. When it first mentions Christian elders, it
simply refers to them as the recognized persons in the Church of Jerusalem to
whom the contributions of the Church of Antioch for the relief of “the brethren
which dwelt in Judaea,” were sent “by the hands of
Barnabas and Saul” (Acts 11:30). When it
next mentions them, it is to state that Paul and Barnabas “ordained elders in
every church” in the course of the first missionary journey in
It has been a question, therefore, whether the
Apostles proceeded from the first on the definite plan of organizing the
Christian Church on the model of existing institutions, and at once took over
this office and others from the synagogue, or whether, without setting out with
any definite plan, they simply adopted the various offices as circumstances and
experience from time to time made it wise or necessary to do so.
As the New Testament
pictures the apostles as directly taught by Divine revelation—not to mention
the officer of “prophet” existing (with
the implicit fact inherent in the title that they also were similarly benefited
by supernatural guidance)—the decision on what terminology and practice were to
be adopted clearly came from either direct revelation prior to the
organizational pattern being implemented or confirmed to the Christians
as they sought Divine approval or rejection for what they proposed to do. [rw]
5:2 Translations
WEB: Shepherd
the flock of God which is among you, exercising the oversight, not under
compulsion, but voluntarily, not for dishonest gain, but willingly;
Young’s: feed
the flock of God that is among you, overseeing not constrainedly, but
willingly, neither for filthy lucre, but of a ready mind,
Conte (RC): pasture the flock of God that is
among you, providing for it, not as a requirement,
but willingly, in accord with God, and not for the
sake of tainted profit, but freely,
5:2 Feed [Shepherd,
NKJV] the flock of God. The work of directing the church is often in
the New and Old Testaments represented by the figure of pasturing (cf. Acts
Feeding is a
comprehensive term, for the whole service of the ministry. To watch over the
flock, to know their persons, have an acquaintance with their spiritual state
and circumstances, to administer ordinances, to go in and out before the fold,
to visit the sick, to comfort those that mourn, to pray with the people, and to
pray for them; these are among the daily ordinary employments of the
ministry. [25]
The
word translated “feed” signifies much more than lead to pasture. It might best be translated “tend”—act the
part of a shepherd, to fold the flock, to keep watch lest any go astray; to
guard the flock from the wolves. In the
case of the Shepherd of shepherds it was to give His life for the sheep. [41]
The shepherd’s work
had been from a very early period a parable of that of rulers and of teachers. Kings were to Homer the “shepherds of the
people” (ποίμενες λαῶν). David was taken from the sheepfold to feed
flock. Literally, “little flock of God among you, being overseers, not constrainedly.” [3]
Thought to consider:
Ultimately be told, it is always God’s
flock and never that of the local elders. Believers here are called “the flock of God.”
In John
which is among you. It’s not your job or responsibility to try to make sure some congregation in another city keeps its affairs right. Its your duty to keep the congregation where you are an elder on the straight and narrow. [rw]
That which is committed to you, in your parish. This clause makes this exhortation personal. [50]
It
has been felt singular that the flock should be described as among or
(as the word literally means) in the elders. Hence it has been proposed to render the
phrase rather “as much as in you is” (so the margin of the A.V., also Calvin,
etc.). Others explain the form of the
expression as due to the wish to bring out the peculiar intimacy of union
between the elders and the members, as the same preposition is used in the
analogous charge in Acts 20:28—“take heed . . . to all the flock over
(literally in) the which the Holy Ghost hath made you overseers.” The ordinary local sense, however, is quite
in point, whether it be taken as = which is in your districts; or as =
which is within your reach (Luther, etc.), or as = which is under your care (Hofmann, Huther, etc.). The
idea is that this
taking the oversight thereof. As the Lord had
commanded him to feed His sheep (cf. John 21:16-17), so he impresses upon them
the right way of leading and feeding the flock of God, since a portion of this
flock had been entrusted to each of them.
[9]
not by constraint
[compulsion, NKJV]. Not as if you felt that a heavy yoke was
imposed on you, or a burden from which you would gladly be discharged. [31]
As might naturally be the case in
view of the weightier burdens or the greater exposure to the malice of
persecutors. [39]
“In the first age, when the profession of the gospel
exposed men to persecution, and when the persecutions fell more especially on
the bishops, it may easily be imagined that some who were appointed to that
office would undertake it unwillingly; not only because they were not disposed
to do the duties thereof diligently, but because they were not willing to
suffer.” [Unidentified source for
quote - 47]
Is Peter more
concerned not with how one first gained
the post but with discouraging any temptation to desert the post when bad times arise? Why should
this exhortation be given so prominently?
It is hardly to be thought that Peter had in view the humility which led
men to adopt such strange methods of avoiding the responsibility of the
priesthood as we find resorted to by Chrysostom and
Ambrose. Much more probably he is
thinking of the actual danger to life and property of being “ringleaders of the
sect” (Acts 24:5), which would lead cowardly bishops to throw up their
office. He is not treating of the
motives which should lead a man to accept the position. He speaks to persons who already hold the
office, and urges them not to leave the flock, like hirelings, when they see
the persecution coming on. [46]
but willingly. Freely, and with the fullness of consecrated souls. [39]
This first definition describes the elder’s duty as
one which is not to be taken up like an unwelcome burden imposed on one, or a
task from which one cannot retreat. In
such circumstances there will be, as Calvin suggests, a dull and frigid
discharge of the work. We have a similar
antithesis in 1 Corinthians
He ought with Paul to be able to exclaim, “Woe is
unto me, if I preach not the Gospel” (1 Corinthians
not for filthy
lucre [dishonest gain, NKJV]. “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
The adverb is not found elsewhere in the New
Testament. The corresponding adjective
meets us in 1 Timothy 3:3, 8; Titus 1:7. The words are interesting as showing that
even in the troubled times in which Peter wrote there was enough wealth in the
Church to make the position of a Bishop-presbyter a lucrative one. There was the double stipend for those who
were both pastors and preachers (1 Timothy
Making it dishonorable
desire for gain rather than being
obtained dishonestly—and applied to preachers in particular: Which, if it be the motive of acting, is filthy beyond expression. The apostle means also, not for a maintenance; for the sake of which merely, or chiefly, no
one should undertake the pastoral office.
They that preach the gospel may live by the gospel, but no one
ought to engage in such a work merely that he may live by it. “O consider this, ye that leave one flock and
go to another, merely ‘because there is more gain, a larger salary!’ Is it not astonishing
that men ‘can see no harm in this?’ That it is not only practiced, but avowed,
all over the nation?” — Wesley. [47]
but of a ready
mind [eagerly, NKJV]. Cheerfully, promptly.
[31]
With spontaneous zeal. [45]
Fill the office of spiritual shepherds, not as a mere
matter of necessary, professional duty, but with a willing mind, as serving
God, not like hirelings for the mere earning of the salary you are paid, but
gladly and eagerly, not acting as lords and tyrants in the congregation
entrusted to you, but making yourselves examples for the flock; your earthly
recompense may be small, but when Christ, “the chief Shepherd” shall appear,
then you “shall receive the crown of glory that fadeth
not away.” [7]
5:3 Translations
WEB: neither
as lording it over those entrusted to you, but making yourselves examples to
the flock.
Young’s: neither
as exercising lordship over the heritages, but patterns becoming of the flock,
Conte (RC): not so as to dominate by means of
the clerical state, but so as to be formed into a
flock from the heart.
5:3 Neither as being lords
over God's heritage [those
entrusted to you, NKJV]. Not with an arbitrary, despotic
rule. [22]
Or:
Rather, “lords over inheritances.”
The elders are cautioned against interfering to direct the property of
their people. [13]
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.” [20]
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.
lords over. The word
here used (κατακυριεύω katakurieuō) is rendered
“exercise dominion over,” in Matthew
The word for
“lording” implies an authority exercised both wrongfully and oppressively. Ambition, the love of power for the sake of
power, is, from the Apostle’s standpoint, as great a hindrance to true pastoral
work as avarice. Warnings against such ambition
we find again and again in our Lord’s teaching (Matthews 20:25-28; Luke
22:24-26; Mark
For thought:
Domineering would be next to impossible in churches constituted after
the congregational model, for in them the flocks, as a rule, domineer over the
pastors. “My flock,” says such a pastor,
“are all shepherds, and I am the one sheep that they look after.” [41]
over God's heritage [those entrusted to you, NKJV]. 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, however, would hardly be adopted now. The word means properly: (a) a lot, die, anything used in determining chances; (b) a part or portion, such as is assigned by lot; hence, (c) an office to which one is designated or appointed, by lot or otherwise; and, (d) in general any possession or heritage, Acts 26:18; Colossians 1:12.
“The
charge allotted to you:”
One word in Greek, in the plural.
The word kleros originally means the portion of inheritance apportioned to
any one by lot, then the portion
assigned to any one, whether it be an office (as here) or a possession and
inheritance as in Acts 26:18; Colossians 1:12.
The congregations are here called kleroi (the charges allotted to
you), because they were assigned to the different elders as the portion of the Church in which to
exercise their official duties. To
interpret kleroi
in the sense of “the clergy,” as advocated by Roman Catholic expositors,
is contrary to all scriptural usage. [50]
but being
ensamples to the flock. Old English for “examples.” [40]
Patterns of holy living instead of
lordly tyrants. [39]
Compare the word and the thought in 2 Thessalonians
3:9 and Philippians 3:17. It is obvious
that the teaching of the verse does not condemn the exercise of all spiritual
authority as such, but only its excesses and abuses; but in doing this, it
points out also that the influence of example is more powerful than any
authority, and to seek after that influence is the best safeguard against the
abuse of power. [38]
In
The purest obedience (Hebrews
5:4 Translations
WEB: When
the chief Shepherd is revealed, you will receive the crown of glory that
doesn't fade away.
Young’s: and at
the manifestation of the chief Shepherd, ye shall receive the unfading crown of
glory.
Conte (RC): And when the Leader of pastors will
have appeared, you shall secure an unfading crown
of glory.
5:4 And when the chief
Shepherd shall appear. The word for “chief Shepherd” is not
found elsewhere, and would seem therefore to have been coined by Peter, to
express the thought which had been impressed on his mind by his Lord’s words,
“I am the good Shepherd” (John 10:14).
In his own work, as in that of all pastors of the Church, he saw the
reproduction of that of which Christ had set the great example. [38]
In
ye shall receive
a crown of glory. From [in Greek], 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.
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. [2]
The crown here is the wreath or chaplet of flowers
worn by conquerors and heroes, as in 1 Corinthians
Scripture speaks of the crown of righteousness (2
Timothy 4:8), the crown of life (James
that fadeth not away. This is essentially the same word, though
somewhat different in form, which occurs in 1 Peter 1:4. The word occurs nowhere else in the New
Testament. [31]
5:5 Translations
WEB: Likewise,
you younger ones, be subject to the elder. Yes, all of you clothe yourselves
with humility, to subject yourselves to one another; for "God resists the
proud, but gives grace to the humble."
Young’s: In
like manner, ye younger, be subject to elders, and all to one another
subjecting yourselves; with humble-mindedness clothe yourselves, because God
the proud doth resist, but to the humble He doth give grace;
Conte (RC): Similarly, young persons, be subject
to the elders. And infuse all humility among one
another, for God resists the arrogant, but to the
humble he gives grace.
5:5 Likewise, ye
younger. Some
scholars think that all who are not elders are meant. Among the Greeks “younger” sometimes meant
those inferior in position. Perhaps the word enforces this sense as well as
those younger in years. [22]
Or: Not
simply younger in years, as opposed to elder,
which must here mean, as in 1 Peter 5:1, elders in
office. Many understand the laity, the
rest of the congregation, to be meant, upon whom obedience to their ministers
is enjoined, as in Hebrews
submit yourselves. 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,
Hebrews
Why have elders unless you are going to let them do their job? [rw]
unto the elder. The word “elder” may denote either a
Church officer or a man advanced in years.
In the last paragraph it meant the former. Here it possibly means the latter. Younger persons are urged to render
respectful obedience to Church officers, or to Christians who possess the
maturity and wisdom of age. [7]
The general duty is here implied, as it is everywhere
in the Bible, that all suitable respect is to be shown to the aged. Compare Leviticus 19:32; 1 Timothy 5:1. [31]
Yea, all of you
be subject one to another. And perform all the offices of friendship and
charity one to another. [5]
Pay all due regard to each other’s feelings and treat
each other with kindness, courtesy, and respect. [14]
and be clothed with humility. Clothe yourselves with humility so as to be in a disposition to serve one another, is the sense of the passage. [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, behavior, 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.” [5]
Sermon outline:
be clothed. Assuming that the word has specifically in mind the garments worn by slaves [31]: 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.
In this case . . . The word
would thus be chosen in order to indicate “the menial service which they were
to render one to another; in the same way as our Lord showed it in His own
example and person when He girded Himself with a towel and washed the
disciples’ feet” (Humphrey, Comm. on the Rev. Vers.,
p. 446). [51]
Assuming that the wording emphasizes the clothing worn by any and all classes of society [38]: The Greek verb (ἐγκομβώσασθε) for “clothe yourselves” has a somewhat interesting history. The noun from which it is derived (κόμβος) signifies a “knot.” Hence the verb means “to tie on with a knot,” and from the verb another noun is formed (ἐγκομβῶμα), denoting a garment so tied on. This, according to its quality, might be the outer “over-all” cloak of slaves, or the costly mantle of princes. The word may have well been chosen for the sake of some of the associations which this its history suggests.
Men were to clothe themselves with lowliness of mind,
to fasten it tight round them like a garment, so that it might never fall away
(compare the same thought as applied to hatred in Psalm 109:17-18), and this
was to be worn, as it were, over all other virtues, half-concealing,
half-sheltering them. It might present, from one point of view, the aspect of
servitude. It was, in reality, a raiment more glorious than that of kings (Acts
Along this same line .
. .
The word seems to be derived, however, rather from a simpler noun
denoting a band. It thus means to
fasten, not merely to put on, but to gird tightly on; the
grace of humility being not the girdle that fastens other things, but the thing
which is girt firmly about one. It is
therefore a stronger form of Paul’s “Put on . . humbleness of mind” (Colossians
for God resisteth the proud and giveth
grace to the humble. We have here another passage quoted from
the Old Testament (Proverbs
A quotation (Proverbs
for God resisteth the proud. He does
not make their way easy nor go out of His way to help them. The person who is arrogant toward his fellow
man is almost guaranteed to have the same attitude toward God. Yes, he or she “may do what God wants them to
do”—grudgingly and unwillingly. But God
has never been impressed by the empty image of “spirituality;” He wants
the substance. [rw]
The ‘resisteth’ indicates a
strong and deliberate opposition. Its idea is that of setting oneself in
array against one. [51]
and giveth grace to the humble. Those with the right attitude toward both their fellow man and God. The
one who realizes that worldly success rests not only on hard work and talent,
but opportunity and good fortune as well.
Their success is far less likely to go to their head, as it is tempered
by a stern realism toward life. In the
relationship with God, he realizes that it really comes down to God’s rules or
anarchy—each person claiming the “right” to their own “truth” no matter how
much God has labeled something sinful.
He is humble in going by God’s rules, realizing that he is neither wise
nor powerful enough to come up with anything better. For who is the created and who is the
Creator? [rw]
In depth: Case that the term “elders” is not used chronologically of older church members but of official church office holders [38]. The question meets us, whether the words refer to age only, or to office as connected with age. In either case we have, of course, a perfectly adequate meaning.
In favor of the latter view we have the facts (1) that in Luke 22:26, “he that is younger” in the first clause corresponds to “he that serveth” or “ministereth” in the second; (2) that in Acts 5:6 the term is obviously used of those who were discharging duties like those of the later deacons, sub-deacons or acolytes; (3) that it is hardly likely that the same writer would have used the word “elder” in two different senses in such close juxtaposition.
On the whole, therefore, there seems sufficient
reason for adopting this view. Paul’s
use of the term, however, in the precepts of 1 Timothy 5:1, Titus 2:6 is,
perhaps, in favor of the other.
In depth: A survey of interpretive options as to the
distinction between “elders” and “younger” [51]. The exhortation clearly is to
the cherishing of a spirit of deference on the part of one class to another. But the question is, Are
the two classes introduced here in respect of age simply, or in respect
of office?
Seeing that in the opening verse the term “elders” is used in the official sense, it is natural to suppose it to have the same sense here. It is not less natural to suppose the correlative term “younger” to have a similar official sense. And this is supported by the circumstance that in connection with the narrative of Ananias and Sapphira (Acts 5:5, 10) we read of the “young men” as if they were a distinct class, charged with certain manual services to the Church, who accordingly rise up at once and perform unsummoned the duty which had to be done then. In this case, the exhortation would bear upon the relations of the junior and subordinate office-bearers (not necessarily identical with the deacons), or the recognized servants of the Church, to the presbyters or elders.
It is alleged on the other hand, however, that there is no historical notice of the institution of any such lower order of church officers, and that the passage in Acts 5 does not necessarily imply the existence of a distinct class known officially as the “young men” or the “younger men.” Hence the phrase “ye younger” is taken by some (Wiesinger, Alford, etc.) to mean the general membership of the Church, its members as distinguished from its office-bearers.
Others (Huther, etc.) understand the official sense to be dropped here, and both the “elders” and the “younger” to be designations of age only.
Others (de Wette, etc.) suppose the “elders” to mean the office-bearers proper, and the “younger” to denote neither a junior order nor the entire non-official membership, but only those members who were young in years and consequently under stronger temptation to snow themselves insubordinate to their ecclesiastical rulers.
The term “elder” in the
5:6 Translations
WEB: Humble
yourselves therefore under the mighty hand of God, that he may exalt you in due
time;
Young’s: be
humbled, then, under the powerful hand of God, that you He may exalt in good
time,
Conte (RC): And so, be humbled under the
powerful hand of God, so that he may exalt you
in the time of visitation.
5:6 Humble yourselves
therefore. The parallelism with James (James
This is a reproduction of the words of the Master
more than once heard by Peter: “He that exalteth himself shall be abased; but he that humbleth himself shall be exalted.” [41]
under the mighty
hand of God. The plural “the mighty hand of God,”
reproduces the LXX version of Deuteronomy 3:24.
[38]
It is not limited in the O.T. to God’s power in afflicting
or punishing. Neither is it
so limited here. The Hand that lays low
also exalts. The reason why the irresistible power of that Hand is exerted in
chastening is that it may [later] be exerted in exalting [= that He may exalt
you in due time]. [51]
that He may exalt
you in due time. The promise is purposely left in this vague
indeterminate form. Peter does not say that the exaltation of victory will come
in this life. He does not say either,
that it will not come till the Resurrection.
He is certain, with the full assurance of faith, that this is God’s law
of retribution, and he is content to leave “the times and the seasons” in the
Father’s hands, certain that the season chosen will be the right one. [38]
“In due time:” In God’s appointed time, either in
this life, when trial has wrought its perfect work (James 1:3-4), or if not
here, then the glory shall surely come at the time of the judgment. [50]
5:7 Translations
WEB: casting
all your worries on him, because he cares for you.
Young’s: casting
all your worries on him, because he cares for you.
Conte (RC): Cast all your cares upon him, for
he takes care of you.
5:7 Casting all your care
upon him. [This] does not relieve us, however, from the
responsibility of being watchful against temptation. The Christian must be “sober” and “watchful”
because his “adversary the devil as a roaring lion, walketh
about, seeking whom he may devour” [1 Peter 5:8]. [7]
Compare Psalms
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, Matthew
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 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. [31]
for he careth for you. See Matthew 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 [= lowly] 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. [31]
In depth: Greek distinctions in the verse [38]. The English version effaces a distinction in
the Greek, the first word for “care” implying “distracting anxiety,” as in
Matthew 13:22; Mark 4:19; Luke 8:14, 21:34, the latter conveying the idea
simply of the care that foresees and provides, as in Mark 4:38; John 10:13,
12:6. The thought expressed is
accordingly that our anxiety is to be swallowed up in our trust in the loving
5:8 Translations
WEB: Be
sober and self-controlled. Be watchful. Your adversary, the devil, walks around
like a roaring lion, seeking whom he may devour.
Young’s: Be
sober, vigilant, because your opponent the devil, as a roaring lion, doth walk
about, seeking whom he may swallow up,
Conte (RC): Be sober and vigilant. For your
adversary, the devil, is like a roaring lion,
traveling around and seeking those whom he
might devour.
5:8 Be sober, be
vigilant. The two words are found in a like
juxtaposition in 1 Thessalonians 5:6.
The tense used here implies an immediate act, as though he said, “Rouse
yourselves to sobriety and watchfulness,” rather than a continuous state. The first word has the strict meaning of
abstinence from that which inebriates. [38]
Be sober [serious, Holman; keep your mind clear, GW]. In 1 Peter 4:7 it appears as a
preparation for prayer. In this third
recommendation, it is enjoined as a protection against Satan. [51]
be vigilant
[watchful, ESV; on the alert, NASB]. A frequent exhortation, e.g. 1
Corinthians 16:13; Revelation 3:2. It is
the word twice used by our Lord in his remonstrance to the Apostle in
because 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.
[31]
The word for “adversary” is the same as that used in
Matthew
Is he a figure of speech, or a real person? I venture to ask you to consider that
question to-day. It is a venture,
because it requires some courage in these days to ask men to bring the belief
in the personality of evil out of the dim and obscure regions in which they
leave it and to face it as a practical fact. But if there be a personal power of evil
using all the defects of body, or of mind, or imagination to attract or impel
what is wrong, then it has a very real [impact] upon our practical
struggle. To ignore it is to wage our
warfare from the first in a great mistake.
[49]
as a roaring lion,
walketh about, seeking whom he may devour. Full of rage, as a roaring lion — Fierce and hungry,
watching for an opportunity to ensnare and destroy you. [47]
Augustine says, “Christ is called ‘a lion’ (Apocalypse 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, 11, five different words are used for him. In Judges 14:5; Psalms 21:13; ciii. 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. [2]
This
graphic figure of speech may indicate some of the peculiar temptations of the
readers, the opposition of their adversaries, the false charges of their slanderers; but it also symbolized the
cruelty and the craft, the restless activity and terrifying threats, which ever
characterize the foul Tempter, the enemy of our souls. [7]
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, [changes] 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
walketh about. Compare
Job 1:7; Job 2:2. Peter, however, is not
calling attention to the fact that Satan is always prowling about, but he warns
the sleeping shepherds that he is especially doing so now. This season of persecution was just his time for
picking off one here and another there. [46]
devour. Not lightly hurt, but swallow up and utterly
destroy, by himself or his instruments. [28]
“Devour” by leading
to unfaithfulness. The figure is very
bold, to devour, to swallow greedily, like
a toad swallowing a fly, or a serpent a worm.
The devil devours indifferent and weak Christians “by sapping their
faith, by encouraging them in self-reliance, by leading them to tempt God by
presumption, or by inciting them to do evil that good may come” (Sadler). [50]
It is probable, wide
and general as the words are in themselves, that the special form of attack of
which the Apostle thought was that of the persecution then raging, and of
which, though human agents were prominent in it, Satan was regarded as the real
instigator. Compare 2 Timothy 4:17. When Christ is named as “the Lion of the
tribe of
5:9 Translations
WEB: Withstand
him steadfast in your faith, knowing that your brothers who are in the world
are undergoing the same sufferings.
Young’s: whom resist, stedfast in the
faith, having known the same sufferings to your brotherhood in the world to be
accomplished.
Conte (RC): Resist him by being strong in faith,
being aware that the same passions afflict those
who are your brothers in the world.
5:9 Whom resist. By
refusing to comply with temptations to evil and persevering in that which is
good. [14]
The word for
“resist” is the same as that used in the parallel passage of James 4:7. [38]
The expression is
somewhat more picturesque in the Greek than in the English. “Stand and face him,” instead of running away
from posts of duty (1 Peter 5:2), or lying still and letting things take their
course (1 Peter 5:8). [46]
stedfast in the faith. Firm in the faith. Gerhard:
“Victory over Satan lies in faith, because faith unites us to Christ,
the victory. By faith the devil is
driven to flight as is the lion by fire.”
(See 1 Corinthians 6:17; Ephesians
“Faith” is probably used in its subjective rather
than its objective sense, for unshaken trust in God rather than unwavering
orthodoxy. Compare the “shield of faith”
in Ephesians 6:16. [38]
By “the faith” here is meant not the objects believed,
but the subjective conviction, the power or principle of faith (cf. 1 John
5:4-5). The spiritual adversary will be
faced to little purpose where he is met by weak and wavering conviction. Only he who is
strong in the faith which makes him a Christian, is strong enough to vanquish
this foe in the assaults which he makes with the engine of persecution. Compare James 4:7, and above all, Paul’s view
of the shield of faith and its efficiency in Ephesians 6:16. [51]
Interpreted
in a strictly individual sense:
Letting nothing rattle your
firmness or determination to serve the Lord. [rw]
Interpreted in a
collective sense: The adjective [form of the word here rendered
“stedfast” means firm, solid, compact, so in
Hebrews
knowing that the same
afflictions. Compare for a similar sentiment, 1
Corinthians 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. [31]
Technical aside on
differing ways to translate this that add up to the
same thing: The phrase “the same sufferings”
means, literally, “the same things of the sufferings,” or “the identities of
the sufferings.” The construction of the
sentence is also otherwise peculiar.
Hence it is variously rendered, e.g., as = considering that the
same sufferings are accomplishing themselves in your brotherhood, etc. (Huther); or as = knowing that ye are accomplishing the same
sufferings with your brotherhood, etc.; or as = considering how to pay the same
tribute of suffering as your brethren in the world; or simply as = knowing that
the same sufferings are being inflicted on your brotherhood, etc. (Wilke). The idea in any case is sufficiently plain. [51]
are accomplished
[experienced, NKJV] in your brethren. Other Christians are suffering in the same
way with yourselves.
[14]
Such sufferings are common to all Christians and not
only the saints of the Dispersion. [50]
that are in the
world. Those
scattered throughout the world both far and near, personally known or
unknown. [rw]
The Apostle appeals to the thought of sympathy with
other sufferers as a ground of steadfastness.
Those to whom he wrote were not isolated in their afflictions. Far and
near there were comrades fighting the same battle. It was at once their duty and their privilege
to follow all examples of steadfastness of which they heard elsewhere, and to
set that example, so that others, cheered by it, might be strengthened to
endure even to the end. [38]
There is one thing,” says Archbishop Leighton, “that
much troubles the patience and weakens the faith of some Christians; they are
ready to think there is none, yea, there was never any beloved of God in such a
condition as theirs. Therefore the
Apostle Paul breaks this conceit (1 Corinthians
WEB: But
may the God of all grace, who called you to his eternal glory by Christ Jesus,
after you have suffered a little while, perfect, establish, strengthen, and
settle you.
Young’s: And
the God of all grace, who did call you to His age-during glory in Christ Jesus,
having suffered a little, Himself make you perfect, establish, strengthen,
settle you;
Conte (RC): But the God of all grace, who has
called us to his eternal glory in Christ Jesus, will
himself perfect, confirm, and establish us, after
a brief time of suffering.
The epithet, like
“the God of all comfort,” in 2 Corinthians 1:3, implies that God is the Author
and Giver of all grace that the child of God needs. [38]
who hath called us
[you, ESV, NASB] unto His eternal glory. He
has called us into a relationship, but He forces no one into
accepting the offer. [rw]
The contrast is between the “eternal glory” and the suffering for “a little while.” [50]
It may be noted, as bearing on the question as to the
authorship of the Second Epistle, that the same
description occurs there also (2 Peter 1:3).
[38]
by [in, ESV,
NASB, NIV] Christ Jesus. But this
calling is “in Christ,” i.e. not merely by Him as the instrument through whom
the call came, but as being “in Him,” i.e. by virtue of our union with
Him. [38]
after that ye have
suffered a while. 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 2 Corinthians
4:16-18. [31]
Or: A very little while compared with
eternity. [15]
All time is short in comparison of what comes
after. [46]
make you perfect, stablish, strengthen, settle you. Overview of distinction between the terms [38]: Each verb has a distinct meaning. That for “make you perfect” implies, as in
Matthew 4:21; Luke 6:40; 1 Corinthians 1:10, restoring to completeness; that
for “stablish,” as 2 Thessalonians 2:17, 3:3, the
fixity of Christians; that for “strengthen” (not found elsewhere in the New
Testament) giving power to resist attack.
In “settle” (literally, to lay a foundation), as
in Matthew
If one reverses the order of these [47]: Inverting the order of the words, and taking the last particular first, as preparatory to the others, (which the sense of the several expressions seems to require, according to the usual progress of the work of grace in the hearts of believers,) the meaning will be, 1st, May he place you on your foundation, (so the word θεμελιωσαι, here rendered settle you, properly signifies,) even on the foundation which God hath laid in Zion (1 Corinthians 3:11), Christ Jesus, or on the foundation of the apostles and prophets (Ephesians 2:20), namely, the fundamental doctrines attested by them.
2d, May he strengthen you, that no power of earth or hell may move you from that foundation. In consequence of this,
3d, May he establish you in his truth and grace, in faith, hope, love, and new obedience, that you may be steadfast and immoveable in your adherence to the doctrines, your possession of the graces and privileges, and your performance of the duties of your holy calling. And in this way,
4th, May he make you perfect, or complete
Christians, lacking nothing, destitute of no grace or virtue, and possessing
every one in a mature state, a state of meekness for the inheritance of the saints
in light.
make you perfect. Complete in character. [14]
By means
of your trials. [31]
The idea conveyed by the “perfect” is that of preparing
completely, equipping fully, bringing into fault less order, so that
nothing shall be wanting. It is the term
which is used for “perfect” in such passages as Luke
Most of the better MSS., however, give the future
tense, “will make you perfect . . . ,” expressing not
the prayer of the Apostle, but his firm and steadfast confidence. [38]
stablish. The “stablish” means to plant firmly, to make fast, so
that there shall be no tossing or overturning.
[51]
The [Greek] word is akin at the root to [the Greek
word that can be rendered] steadfast (verse 9), and is the very word
used by Christ in his exhortation to Peter, “strengthen thy brethren”
(Luke
strengthen. [Strengthen] you to resist temptations and
bear all trials with patience. [14]
[The Greek word is] only here in New Testament. Compare Ephesians 3:16. [2]
“So that ye may overcome every
opposing force. Language worthy
of Peter (a rock)” (Bengel). He thus
confirms and strengthens his brethren (Luke
settle you. [Settle is] omitted by
some texts, and by Revision. From (a Greek word meaning] a foundation. The radical notion of the word is, therefore,
to ground securely. It occurs in
Matthew 7:25, of the house founded on a rock; in Heb. i. 10, of laying the foundations of the earth. In Ephesians 3:18, it is joined with rooted. The massing 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.” [2]
WEB: To
him be the glory and the power forever and ever. Amen.
Young’s: to Him
is the glory, and the power -- to the ages and the
ages! Amen.
Conte (RC): To him be glory and dominion
forever and ever. Amen.
To him. The God of all grace. [39]
be glory. For this abundant grace. [39]
and dominion. The
might shown in performing what is thus promised. [39]
This is the true consolation in trouble, to extol the
power of God. If His be the dominion,
and He have called us to His glory, then what can we fear? [46]
for ever and ever. Permanently; continually. [39]
Amen. May
God so grant it! [rw]
Weymouth: I send
this short letter by Silas, our faithful brother--for such I regard him--in
order to encourage you, and to bear witness that what I have told you is the
true grace of God. In it stand fast.
WEB: Through
Silvanus, our faithful brother, as I consider him, I
have written to you briefly, exhorting, and testifying that this is the true
grace of God in which you stand.
Young’s: Through
Silvanus, to you the faithful brother, as I reckon,
through few words I did write, exhorting and testifying this to be the true
grace of God in which ye have stood.
Conte (RC): I have written briefly, through
Sylvanus, whom I consider to be a faithful brother
to you, begging and testifying that this is the true
grace of God, in which you have
been established.
There is no ground for questioning his identity with the “Silas” of Acts 15:22, 32, 40, the “Silvanus” of 1 Thessalonians 1:1; 2 Thessalonians 1:1; 2 Corinthians 1:19, the second name having probably been taken, after the manner common among Jews (compare the change from Saul to Paulus, Joshua to Jason, John surnamed Marcus, and other like instances), when he went as a missionary into Gentile countries.
It
is obvious that the circumstances of his life gave him special qualifications
for maintaining or restoring unity of teaching and feeling between the Jewish
and Gentile sections of the Church.
Trained in the
The
scattered notices above referred to do not carry us further than his work at
a faithful brother unto you. Brother
has the definite article, the faithful brother, designating him as one
well known for his fidelity. Revision
renders our, with the in margin.
[2]
“This is said to assure his readers, and the churches
at large, of the genuineness of the Epistle.
It would be brought to them by Silvanus, ‘the
faithful brother,’ who would certify them from whom it came” (Wordsworth). [50]
as I suppose [as
I consider him, NKJV; I know him to be, Holman]. Too feeble, since the [Greek] verb denotes a settled persuasion
or assurance. See Romans
3:28, “we conclude” or reckon as the result of our
reasoning. Compare Romans 8:18; Hebrews
11:19. Revision, as I account him. [2]
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, Romans
Or: From these and many like expressions used in
the epistles of the apostles it is evident, that the divine afflatus, by which
the Holy Ghost assisted them to write, did not dictate the very words, but only
presided over them to preserve them from error in writing, seeing the Holy
Ghost could not say, “As I suppose;” nor could Peter have used this phrase, if
the divine illumination had influenced and instructed him in this matter. [4] If the Spirit
“preserve[d] them from error in writing” did this not create the same end
result as if the Spirit had been even more active in the composition of the
text? [rw]
I have written. Literally, I wrote. As 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 [in Greek], 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. [2]
briefly. Peter next describes his letter as being
very brief in comparison with all he should like to write. [7]
The Holy Scripture hath fullness of matter in fewness
of words, the whole counsel of God shut up in a narrow compass. The Lord knows that much reading is a
weariness of the flesh, Ecclesiastes
We may perhaps think of the Apostle as comparing the
brevity of what he had written with the longer Epistles of Paul, such as Romans , 1 and 2 Corinthians. [38]
Exhorting [to encourage you, Holman, ISV,
NET]. No small part
of the Epistle is taken up with exhortations.
[31]
and testifying. Bearing witness. The
main design of the office of the apostles was to bear witness to the truth (see
1 Corinthians 9:1), and Peter in this Epistle discharged that part of the
functions of his office toward the scattered Christians of Asia Minor. [31]
The interlocking of
“exhorting” and “testifying” in this epistle: The verb used here is a
compound form of the usual verb. This is
its only occurrence in the N.T. Some
hold that it should be rendered “giving additional testimony,” as if
Peter meant that what he had done was simply to add his own testimony to what
the readers had already been instructed in by Paul and Silas. The compound verb, however, gives the same
idea, only with greater strength, as the simple verb. The two participles are not to be taken to
refer (as they are understood by de Wette, etc.) to
separate portions of the Epistle. We
cannot say that so much of it is exhortation, and so much of it testimony. It is throughout an Epistle of the
twofold character expressed by these terms, its exhortations rise upon the
solid basis of its testimony to the grace of God, and its testimony is
determined with a view to the practical statement of duty. [51]
that this is the
true grace of God. 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. [31]
The Epistle is not at all a doctrinal treatise, but, recognizing
fundamental truths, and often reaching back into the Old Testament by quotation
and allusion, it seeks to establish its readers in their Christian convictions
and patient confidence. [19]
The great Apostle of the Circumcision, writing to the
Churches that had been mainly planted and taught by the Apostle of the
Gentiles, bears his full testimony that the “grace” by which they “stand” is no
counterfeit, but in very deed a reality.
Now, as when he and John and James the brother of the Lord gave to Paul
and Barnabas the right hand of fellowship (Galatians 2:9), he recognizes “the
grace of God” that had been given to them and through them. The attestation thus given of unbroken
harmony stands, it need hardly be said, in singular contrast with the position
of antagonism to Paul and his teaching ascribed to Peter in the Clementine Homilies and Recognitions,
which represent the later workings of the Judaizing
party. [38]
wherein ye stand
[stand firm in it, English Standard Version]. 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 Authorized Version renders it, “Wherein ye stand”--a statement of a
fact, however true that may be--but a commandment, “In which stand fast.” [27]
In depth: Silvanus/Silas—scribe or deliverer of the text [37]? [“By”] may refer (a) to the scribe by whom the Epistle was written or (b) to the messenger by whom it was conveyed. In favor of (a) it may be urged that Paul certainly employed amanuenses to write his Epistles and that there is strong probability that Peter did the same. As a Galilean fisherman, it is argued, he could only have a very imperfect knowledge of Greek and, according to tradition, required the services of Mark as his “interpreter,” so that he could hardly have composed such an Epistle himself.
Zahn therefore, following out the suggestion of earlier German writers, maintains that Peter entrusted the composition of the letter to Silvanus, adding only the last few verses himself, as Paul usually did. Selwyn, with an ingenuity which is hardly likely to find many supporters, identifies Silvanus with Luke and argues that he not only wrote this Epistle for Peter but had also acted as Paul’s amanuensis in his Epistles to the Romans and Ephesians, thus accounting for the coincidences between 1 Peter and those Epistles.
Against (a) it may be urged [1] that if so important a person as Silas wrote the Epistle but was not the bearer of it we should have expected him to send a salutation himself, as he would certainly be known to some of the readers, having worked in Galatia with Paul on his second journey, [2] that the Epistle does not read like a joint production in which Peter furnished the ideas while another was responsible for the language.
Therefore it is more probable that Silvanus was the messenger by whom the letter was
sent. [“By”] is certainly used in that
sense in Acts 15:23 and it is almost certainly used of the messengers in some
of Ignatius’ Epistles. The commendation
of Silvanus would have special force if he was
starting on a missionary journey through
In depth: More on the role of Silas in the early church [37]. Silvanus is generally assumed to be the Silvanus who is mentioned by St Paul in 1 Thessalonians 1:1; 2 Thessalonians 1:1; 2 Corinthians 1:19, from which passages we gather that he was Paul’s companion and fellow-worker in Corinth during his second missionary journey. This in turn makes it practically certain that Silvanus is to be identified with Silas who was Paul’s chief companion at the same time and place according to Acts.
In this case we know that Silas was one of “the
leaders among the brethren,” presumably in
With the same object Paul delivered the decrees of
the Apostolic Conference to the Asiatic Churches. Thence Paul and Silas crossed to
From Philippi Silas accompanied Paul to Beroea and remained there with Timothy for a time, when
Paul left for
As he is not mentioned in the Epistle to the Romans
it is practically certain that he had not yet visited
There is therefore an interval of at least eight or
ten years during which we know nothing of Silas. It is hardly likely however that one who had
been such an ardent missionary with Paul should have abandoned the work
altogether. Therefore it is quite
possible that he may have revisited the scenes of his former labors in
We have no evidence as to the reason of his visit to
WEB: She
who is in
Young’s: Salute
you doth the assembly in
Conte (RC): The Church which is in
elect together with you, greets you, as does my
son, Mark.
How
unlikely that in a friendly salutation the enigmatical title of
And: 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 (1 Peter 1:1) have undoubtedly the literal meaning. There is no reason to suppose that, at the
time when this Epistle was written, the city of
As a non-city reference: The interpretation of this passage to the
effect that the words “the elect one” (feminine) in
This word [= She] 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
As this salutation is coupled with that of Marcus, we might suppose an individual to be meant; but it is difficult to believe that any woman—even Peter’s wife, as some suppose—would send her greeting to the churches of Asia Minor in this mysterious way. Hence the clause probably refers to a church. Cf. 1 Corinthians 16:19; 2 John [verses] 1, 13. [45]
elected together with you. Sharing
with you this distinction. [rw]
saluteth [greets, NKJV]
you. Wishes
for you the best and wants you to know it.
[rw]
and so doth Marcus. With
this salutation Peter adds another from Mark.
[7]
The
Mark whom he describes as his spiritual son is certainly the son of the Mary
whose household was on such close friendly terms with the Apostle (cf. Acts
Usually identified
with the “John Mark” who was the companion of Paul at the beginning of the
first journey, but deserted the Apostle, was refused permission to join him for
the second journey, and went on a separate tour with Barnabas (Acts 12:25,
13:5, 15:37). Afterwards he was
reconciled to Paul (Colossians
my son. Probably in a spiritual sense, though
some, as Bengel, think that Peter’s own son is
referred to. [2]
The mother of Mark seems to have been
intimately acquainted with Peter (Acts 12:12), and we have a right to infer
that Mark owed his conversion to Christianity to Peter, who evidently calls
Mark “his son,” in the same spiritual sense in which Paul gives this name to
Titus and to Timothy (Titus 1:4; 1 Timothy 1:2; 2 Timothy 1:2). [50]
In depth: The case
for an unidentified specific individual sending greeting [38]. The Greek MSS (with the notable
exception, however, of the Sinaitic), as the italics
show, have no noun corresponding to “church,” and it is, at least, a question
whether it ought to be inserted, and the same holds good of the pronoun
“you.” On the one hand there is the
consent of many of the early Fathers in favor of the insertion and, perhaps,
the improbability that a salutation would be sent to the Asiatic Churches from
any individual convert in the
On the other there is the fact (1) that there is no parallel use of the adjective without the noun in this sense in any other passage of the New Testament; (2) that in 2 John 1:1, which presents the nearest parallel, it is almost certain that the “elect lady,” or the “elect Kyria,” or the “lady Eclecta” is a person and not a Church; and (3) that if a salutation was sent from “Marcus my son” to the Churches of Asia, there is nothing surprising in a like salutation being sent from another individual disciple.
If we adopt, as on the whole, in spite of the weight
due to the Sinaitic MS, seems preferable, the latter
view, the question who the person was remains open to
conjecture. It may have been Peter’s
wife who was, as we learn from 1 Corinthians 9:5, the companion of his labors,
and in this case there would be a special appropriateness in her sending her
greeting in an Epistle which had dwelt so fully on the duties of the female
members of the Church (1 Peter 3:1-6).
It may have been some conspicuous member of the
WEB: Greet
one another with a kiss of love. Peace be to you all
who are in Christ Jesus. Amen.
Young’s: Salute
ye one another in a kiss of love; peace to you all who are in Christ Jesus!
Amen.
Conte (RC): Greet one another with a holy kiss.
Grace be to all of you who are in
Christ Jesus. Amen.
Post-apostolic development of the custom: [In light
of the admonitions of Paul on the subject], says Origen,
“the custom was handed down to the Churches that after prayers (so Justin Apol., i. 65) the brethren should
welcome one another with a kiss.” Chrysostom (on Rom. l.c.) calls it “the peace by
which the Apostle expels all disturbing thought and beginning of smallmindedness . . . this kiss softens and levels.” But the practice was obviously liable to
abuse as Clement of Alexandria shows, “love is judged not in a kiss but in good
will. Some do nothing but fill the
Churches with noise of kissing . . . There is another—an impure—kiss full of
venom pretending to holiness” (Paed., iii. 301
P). Therefore it was regulated (Apost. Const., ii. 57, 12, men
kiss men only) and gradually dwindled. [36]
Peace be with you all. There is
something, perhaps, significant in the fact that while the final benediction of
the Apostle of the Gentiles is “Grace be with you all” (Romans 16:24; 1
Corinthians 16:23; 2 Corinthians 13:14; and in all his Epistles), that of the
Apostle of the Circumcision is the old Hebrew “peace,” as in Matthews 10:13, in
all the fullness of its meaning. [38]
Paul’s
favorite benediction is “Grace be with you” (Galatians
that are in Christ
Jesus. For there can be no true peace except for
those who live in union with Christ. [50]
That are true
Christians. [31]
United to him by faith. [28]
Here, for the second time in this Epistle, we have the
phrase “in Christ Jesus” which permeates several of the Pauline Epistles. [41]
Amen. “So be it!
May you listen to, heed, and practice the pleas I have sent to you for
by so doing you will remain faithful children of God!” [rw]
BOOKS/COMMENTARIES
UTILIZED IN THIS STUDY:
1 [Anonymous]. Teacher’s Testament/Nelson’s Explanatory
Testament
Thomas
Nelson & Sons;
2 Marvin
R. Vincent, D.D. Word
Studies in the New Testament.
Charles
Scribner’s Sons;
3 Robert
Young. Commentary
on the Holy Bible. A. Fullarton & Co;
4 Daniel
Whitby, D.D. and Moses Lowman. A Critical Commentary and
Paraphrase
on the New Testament. Carey Hart,
5 Matthew
Henry. Vol. IV: Matthew Henry’s Commentary on the Whole Bible.
6 Rev. Dr
C. G. Barth. The Bible Manual.
1865
7 Charles
R. Erdman. The
General Epistles.
Press, 1918.
8 Joh. Ed. Huther, Th. D., Critical
and Exegetical Handbook to the
General
Epistles of James, Peter, John, and Jude
[Meyer’s Commentary
on the New Testament].
9 Professor
Bernhard Weiss, D.D. A
Commentary of the New Testament Vol. IV.
10 Charles
Simeon, M.A. Horae
Homileticae Vol. XX.
and Ball, 1833.
11 Rev. S.
T. Bloomfield, M.A. Recensio
Symoptica Annotations Sacrae
[
12 George
Leo Haydock. Haydock’s Catholic Family Bible and Commentary
UTS,
13 Howard
Crosby, D.D. New
Testament, With Brief Explanatory Notes. New
14 Anonymous [Justin
Edwards]. The New
Testament of Our Lord and Saviour Jesus Christ.
This edition has more notes, but Edwards’ name is
attached to a shorter
edition of the
same material at UTS,
15 John
Wesley, M.A. Explanatory Notes upon
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16 Orello Cone, D.D. International Handbooks to the N.T. Vol. 3:
The Epistles. New York:
G. P. Putnam’s Sons / Knickerbocker Press,
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17 Philip
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Amherst, Ms.: J. S. & C.
Adams,
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18 Adam
Clarke, LL.D., F.S.A., etc.
The New Testament of our Lord and
Saviour Jesus Christ Vol. VI.
19 Donald
Fraser, M.A., D.D. Synoptical
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II.
20 Rev.
Robert Jamieson, D.D. Rev. A. R. Fausset, A.M. Rev. David Brown D.D. A
Commentary, Critical and explanatory, on the Old and New Testaments Vol. II The S. S. Scranton Company
21 Martin
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22 Barton
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23 Arno Gaebelein. Annotated Bible. Internet Edition. 1920s.
24 John R. Dummelow. Dummelow’s Commentary on the Bible. Internet Edition. 1909.
25 Robert Hawker. Poor Man’s Commentary. Internet Edition. 1828.
26 Johann
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27 Alexander
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18--.
28 Matthew
Poole. English
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1685.
29 John Trapp. Complete Commentary. Internet Edition.
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30 Joseph Sutcliffe. Commentary on the Old
and New Testaments. Internet
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31 Albert Barnes. Notes on the New
Testament. Internet Edition. 1870.
32 James Gray. Concise Bible Commentary. Internet Edition. 1897-1910.
33 F. B. Meyer. Thru The Bible
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34 John and Jacob Abbott. Abbott’s Illustrated New Testament. Internet
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35 John Calvin. Commentaries. Internet Edition. Written in 1500s. Printing:
1840-1857.
36 William R. Nicoll,
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37
38
E. M. Plumptre. Internet Edition. 1890.
39 D. D. Whedon. Commentary on the New Testament;
volume 5: Titus to
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40 Ariel A. Livermore. The Epistles to the Hebrews, the Epistles
of James,
Peter, John, and Jude and the Revelation of John the Divine[:] Commentary
and Essays. Internet Edition.
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41 M[ichael] F. Sadler. The General Epistles of SS. James, Peter,
John, and
Jude. Second
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42 Robert S. Hunt. The Epistle to the
Hebrews and the General Epistles.
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43 A. T. Robertson. New Testament Interpretation (Matthew to
Revelation):
Notes on
Lectures. Taken
stenographically. Revised Edition by William
M.
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44 William G. Humphry. A Commentary on the Revised Version of the
New
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45 W. H. Bennett. The General Epistles: James, Peter, John and Jude. In the
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46 A. J. Mason. “First Epistle of Peter” in Ellicott’s New
Testament
Commentary for English
Readers. Internet Edition. 1884.
47 Joseph Benson. Commentary on the Old
and New Testaments. Internet
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48 William B. Godbey. Commentary on the New
Testament. Internet Edition.
1896-1900.
49 James Nisbett,
editor. Church
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[Note: this is not “The Pulpit
Commentary.”]
50 Revere F. Weidner. Annotations on the General Epistles of
James, Peter,
John,
and Jude. In the Lutheran
Commentary series.
Literature Company, 1897.
51 Schaff’s
Popular Commentary on the New Testament.
Internet
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1879-1890.