1 Peter · Chapter 5

V. 1. I who am a fellow-elder-So the first though not the head of the apostles appositely and modestly styles himself.

And a witness of the sufferings of Christ-Having seen him suffer, and now suffering for him.

Verse 1. The elders which are among you] In this place the term presbuteroi, 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, Acts 14:23; 1 Timothy 5:17. And that these were the same as bishops the next verse proves.

Who am also an elder] sumpresbuterov. 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 servus 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.

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.

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; John 17:21, 24.

Verse 1. The elders which are among you I exhort — This was a name of office belonging to those who were appointed to feed and oversee the flock of Christ. They are indifferently called bishops, pastors, or rulers. The apostle addresses them here particularly, because the knowledge and good behaviour of the people depend, in a great measure, upon the kind of instruction which they receive from their teachers, and upon the care which their teachers take of them: who am also an elder — Or rather, a fellow-elder, as sumpresbuterov signifies. So Peter, the first, and one of the chief, though not the head, of the apostles, appositely and modestly styles himself. Commentators justly observe, that if Peter had been the prince of the apostles, as the Papists affirm, he would in this place, and in the inscription of his two epistles, certainly have assumed to himself that high prerogative. And a witness of the sufferings of Christ — Having seen him suffer, and now suffering with him. “One of the purposes for which Christ chose twelve of his disciples to be with him always was, that, having heard his discourses, and seen his miracles and sufferings, they might be able to testify these things to the world as what they themselves heard and saw. Wherefore martuv, a witness, in this passage, signifies not only one who was present at a transaction, but who testifies it to others.” These two circumstances of Peter’s being a fellow-elder and a witness of the sufferings of Christ, are mentioned by him to give weight to his exhortation. And also a partaker — That is, hoping to be a partaker; of the glory that shall be revealed — When he shall appear the second time, in circumstances so different from those in which he appeared before; a glory which shall be bestowed on all faithful pastors, in different degrees; yea, and on all his genuine followers.

Verse 1. Who am also an elder. See the note on Acts 20:28, and on Philippians 1:1. Let the bishops, says Jerome, know that they are greater than other presbyters, rather by custom than by virtue and reality of the Lord’s ordinance. Cap. 1. supra Sirum.

1. The elders—Officially so, having pastoral charge in the local churches. In times of persecution, much depended on their prudence and fidelity. Tregelles and Alford insert here a therefore. Also an elder—Better, a fellow elder, holding a common office with them. Witness—To testify to the sufferings of Christ, as in 1 Peter 4:1. The word does not mean eye-witness, as Alford puts it, although St. Peter doubtless did see his suffering Lord on the cross. Luke 23:49. A partaker of the glory—By virtue of the condition of his joint-heirship with Christ, “if so be that we suffer with him, that we may be also glorified together.” Romans 8:17. Be revealed—In heaven. Thus solemnly and tenderly does the apostle prepare the way for his exhortation.

V. 2. Feed the flock-Both by doctrine and discipline.

Not by constraint-Unwillingly, as a burden.

Not for filthy gain-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?

Verse 2. Feed the flock] Do not fleece the flock.

Taking the oversight] episkopountev. 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.

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.” 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 Clarke’s notes on “1 Timothy 3:3”.

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

Verse 2. Feed the flock of God — Both by doctrine and discipline; which is among you — Namely, the churches of Christ, which you are called to preside over; taking the oversight thereof — Greek, episkopountev, discharging the episcopal office. By this it appears that those who are styled bishops, from their having the oversight of others, and also presbyters, or elders, are spoken of as the same persons. Not by constraint — Unwillingly, as if it were a burden; but willingly — “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.” Not for filthy lucre — 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 practised, but avowed, all over the nation?” — Wesley. But of a ready mind — With a sincere desire to glorify God, and to save the souls of men. In the Syriac version, the word proqumwv, here used, is translated toto corde, with the whole heart. Dr. Benson’s observation on this verse is, “How severely are they here condemned, who feed themselves and not the flock; who take the patrimony of the church, and commit the care of souls to others, to whom they allow a very small share of that plenty which they have for doing little.”

Ver. 2-5. Feed the flock of God, by all assiduity in preaching, and in pastoral care. Green pastures must be prepared for the flock, that the whole church may grow in knowledge and in grace. But in doing this be as gentle shepherds, not as absolute lords over the heritage of God, proud, austere, and vindictive. Katakurieuontev is used in Matthew 20:25. “The princes of the gentiles exercise dominion over them — but it shall not be so among you.” The church must not be governed as they govern their legions. In the church, love is the impulsive cause of duty, but in military bodies, fear commands obedience. A minister of Christ should take the people’s hearts along with him, in love and affection, just as the mind moves all the members of the body to unity of action. That minister is a Rehoboam, who thinks to enforce obedience without affection. With the paternal pastor it is far otherwise: the people know and love, and willingly obey his voice.

2. Feed the flock—Rather, Tend the flock. The flock is the Church, and belongs to God; the work of the elders is to tend it as shepherds, guiding, teaching, watching, feeding. It can hardly be that there was not present in St. Peter’s mind the memorable scene on the shore of the Sea of Galilee, (John 21:15-17,) in which Jesus used to him nearly the same words: “Tend my sheep.” All that it meant as addressed to him, it means here as addressed to the elders. Taking… thereof—Overseeing, superintending, doing the work of bishops. The time had not then come when, as in a more complete organization of the Church, the designation of Bishop was specially given to the president of the presbyters. How this oversight should be exercised, is specified in three particulars, negatively and positively: (1) As to the spirit, not by constraint, as if under compulsion or necessity, and against the will, as might naturally be the case in view of the weightier burdens or the greater exposure to the malice of persecutors; but willingly, freely, and with the fulness of consecrated souls. (2) The motive. Not for filthy lucre—Base gain. It is, indeed, the Lord’s ordinance that “they which preach the gospel should live of the gospel,” (1 Corinthians 9:14,) but base is the minister who makes the money gained his motive. Ready mind—With alacrity and zeal, from love of the Church and of souls.

V. 3. Neither as lording over the heritage-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.

But being examples to the flock-This procures the most ready and free obedience.

Verse 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, tupoi, 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? Jeremiah 3:15. Do they feed themselves, and not the flock? Are they lords over the heritage of Christ, ruling with a high eeclesiastico-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 neighbour, 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.

Verses 3, 4. Neither as being lords, or lording it, over God’s heritage — Behaving in a haughty, domineering manner, as though you had dominion over their consciences. From this prohibition it would seem that, in the apostle’s days, the bishops or elders were beginning to assume that dominion over their flocks, which in after times they carried to the greatest height of tyranny. Or St. Peter, by inspiration, foreseeing what would happen, condemned in this prohibition the tyranny which in after times the clergy exercised. But being ensamples to the flock — Setting them an example worthy of their imitation; and therefore, being of a meek and lowly, kind and condescending mind, and be having toward them with such gentle, tender solicitude for their salvation, and such an entire freedom from the very appearance either of avarice or ambition, that you may gain their confidence, and win their affections. And when the chief Shepherd shall appear — To judge the world; ye — Who have discharged your duty to your flocks faithfully; shall receive a crown of glory that fadeth not away — A crown which shall bloom in immortal beauty and vigour, when all the transitory glories of this world are withered, like a fading flower. In the original expression, amarantinon, amaranthine, there is an allusion to the crowns of green leaves and herbs bestowed by the ancients as the rewards of military prowess, or of victory in the games. These, together with the honours of which they were the symbols, soon faded away; but the crown of glory, the reward to be given to faithful shepherds, will never fade, being a crown of righteousness, 2 Timothy 4:8, and a crown of life, James 1:12. The word rendered heritage in the singular number, properly signifies a lot. But because the land of Canaan was divided among the Israelites by lot, the word came to signify, a heritage. Wherefore, believers being God’s people, or portion, the different churches or congregations are called here God’s heritages. In process of time, the name klhrov, clergy, was appropriated to the ministers of the gospel, because, being considered as the successors of the Levitical priests, they were regarded as God’s lot or portion.

Ver. 2-5. Feed the flock of God, by all assiduity in preaching, and in pastoral care. Green pastures must be prepared for the flock, that the whole church may grow in knowledge and in grace. But in doing this be as gentle shepherds, not as absolute lords over the heritage of God, proud, austere, and vindictive. Katakurieuontev is used in Matthew 20:25. “The princes of the gentiles exercise dominion over them — but it shall not be so among you.” The church must not be governed as they govern their legions. In the church, love is the impulsive cause of duty, but in military bodies, fear commands obedience. A minister of Christ should take the people’s hearts along with him, in love and affection, just as the mind moves all the members of the body to unity of action. That minister is a Rehoboam, who thinks to enforce obedience without affection. With the paternal pastor it is far otherwise: the people know and love, and willingly obey his voice.

3. As (3) to manner. Neither… lords over—Not as lording it. History furnishes a sad commentary on this injunction in the pretended successors of St. Peter in the papal chair claiming to be apostolic lords, vicegerents of Christ, with supreme authority over all kings, kingdoms, and people, and addressed as Most Holy Lord, and, Our Lord God the Pope. Heritage— The word means a portion assigned by lot; and thence an assignment by any means. It here is the portions of the Church committed to the charge of the elders severally. But… ensamples—Patterns of holy living instead of lordly tyrants.

Verse 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 endeavouring 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 labour 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!

Verses 3, 4. Neither as being lords, or lording it, over God’s heritage — Behaving in a haughty, domineering manner, as though you had dominion over their consciences. From this prohibition it would seem that, in the apostle’s days, the bishops or elders were beginning to assume that dominion over their flocks, which in after times they carried to the greatest height of tyranny. Or St. Peter, by inspiration, foreseeing what would happen, condemned in this prohibition the tyranny which in after times the clergy exercised. But being ensamples to the flock — Setting them an example worthy of their imitation; and therefore, being of a meek and lowly, kind and condescending mind, and be having toward them with such gentle, tender solicitude for their salvation, and such an entire freedom from the very appearance either of avarice or ambition, that you may gain their confidence, and win their affections. And when the chief Shepherd shall appear — To judge the world; ye — Who have discharged your duty to your flocks faithfully; shall receive a crown of glory that fadeth not away — A crown which shall bloom in immortal beauty and vigour, when all the transitory glories of this world are withered, like a fading flower. In the original expression, amarantinon, amaranthine, there is an allusion to the crowns of green leaves and herbs bestowed by the ancients as the rewards of military prowess, or of victory in the games. These, together with the honours of which they were the symbols, soon faded away; but the crown of glory, the reward to be given to faithful shepherds, will never fade, being a crown of righteousness, 2 Timothy 4:8, and a crown of life, James 1:12. The word rendered heritage in the singular number, properly signifies a lot. But because the land of Canaan was divided among the Israelites by lot, the word came to signify, a heritage. Wherefore, believers being God’s people, or portion, the different churches or congregations are called here God’s heritages. In process of time, the name klhrov, clergy, was appropriated to the ministers of the gospel, because, being considered as the successors of the Levitical priests, they were regarded as God’s lot or portion.

Ver. 2-5. Feed the flock of God, by all assiduity in preaching, and in pastoral care. Green pastures must be prepared for the flock, that the whole church may grow in knowledge and in grace. But in doing this be as gentle shepherds, not as absolute lords over the heritage of God, proud, austere, and vindictive. Katakurieuontev is used in Matthew 20:25. “The princes of the gentiles exercise dominion over them — but it shall not be so among you.” The church must not be governed as they govern their legions. In the church, love is the impulsive cause of duty, but in military bodies, fear commands obedience. A minister of Christ should take the people’s hearts along with him, in love and affection, just as the mind moves all the members of the body to unity of action. That minister is a Rehoboam, who thinks to enforce obedience without affection. With the paternal pastor it is far otherwise: the people know and love, and willingly obey his voice.

4. The chief Shepherd—”Our Lord Jesus, that great Shepherd of the sheep,” (Hebrews 13:20,) whose is the flock, and to whom all pastors must give account. A crown—Rather, the crown; the amaranthine crown of glory, a crown as if made of glory, and, like the amaranth, or everlasting flower, unfading. Such bliss will the faithful pastor receive when Christ shall appear at his second advent.

V. 5. Ye younger, be subject to the elder-In years.

And be all-Elder or younger.

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

Be clothed with humility-Bind it on, (so the word signifies,) so that no force may be able to tear it from you. James 4:6; Proverbs 3:34

Verse 5. Likewise, ye younger] newteroi 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, Luke 22:26.

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. 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. egkombwma, from the original word egkombwsasqe, 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, &c. 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.

Verses 5-7. Likewise, ye younger — Namely, in years, whether ministers or people; submit yourselves unto the elder — To those who are more advanced in years; give them all due respect, and be ready to take their counsel; yea, all of you — Elder or younger; be subject one to another — Endeavour, by mutual condescension, to make each other as easy and comfortable as possible. Perhaps, as in the preceding part of this chapter, the apostle, by elders, means persons holding sacred offices, such as pastors or teachers, he may here use the word in the same sense. If so, the word newteroi, rendered younger, which signifies inferiors of any kind, (Luke 22:26,) and which is opposed to it here, may denote the laity, or people of the churches of Pontus, &c., whom the apostle further exhorts to be subject to one another. And be clothed all over with humility — The word egkombwsasqe, here used, is derived from the noun egkombwma, which, Whitby says, was a frock put over the rest of the clothes; and that the apostle’s meaning is, that humility should be visible over all the other Christian graces and virtues in our whole behaviour. For God resisteth — Greek, antitassetai, is set in battle array against the proud — See on Jam. 4:6; and giveth grace to the humble — As humility is the fruit of God’s grace, so it prepares us for receiving larger measures thereof. Humble yourselves, therefore, under the mighty hand of God — Which is in all your troubles; that is, receive his corrections with reverence and patient submission, even though wicked men should be made the instruments of them; that he may exalt you — Raise you above your trials, and from that state of depression in which you are; or exalt you to the glory and felicity of heaven; in due time — The time which he knows will be most proper for your exaltation. Casting all your care — Your anxious care, as the word merimnan means, in all your wants and pressures; upon him; for he careth for you — With the care which a father exercises toward his children. That is, whatsoever difficulties you meet with, be not solicitous about them, but refer yourselves to God’s providence, either for the removal of them, or support under them.

Ver. 2-5. Feed the flock of God, by all assiduity in preaching, and in pastoral care. Green pastures must be prepared for the flock, that the whole church may grow in knowledge and in grace. But in doing this be as gentle shepherds, not as absolute lords over the heritage of God, proud, austere, and vindictive. Katakurieuontev is used in Matthew 20:25. “The princes of the gentiles exercise dominion over them — but it shall not be so among you.” The church must not be governed as they govern their legions. In the church, love is the impulsive cause of duty, but in military bodies, fear commands obedience. A minister of Christ should take the people’s hearts along with him, in love and affection, just as the mind moves all the members of the body to unity of action. That minister is a Rehoboam, who thinks to enforce obedience without affection. With the paternal pastor it is far otherwise: the people know and love, and willingly obey his voice.

5. Ye younger—Not simply younger in years, as opposed to elder, which must here mean, as in verse 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 13:17; others, the deacons, or at least a class of ministers inferior and subordinate to the presbyters. The clear distinction made, and a comparison with Luke 22:26, 27, where the “greater” and “younger” are similarly opposed, would seem to confirm this view. All… clothed with humility—Both pastors and people are to use their relative positions for the service and benefit of one another, as belonging to a common brotherhood. The Greek for clothed is very significant. It refers to a long, coarse apron, or garment, that was worn by servants as a badge of service. As a servant girded himself with it for his work, so are Christians to put on humility, both in spirit and demeanour, that they may serve one another. Alford suggests that the allusion is to our Lord’s girding himself with a towel and washing his disciples’ feet. John 13:4, 5. God resisteth—Sets himself in battle array against the proud, as they, in their arrogance, are set against him or his people. See Proverbs 3:34.

V. 6. The hand of God-Is in all troubles.

Verse 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.

Verses 5-7. Likewise, ye younger — Namely, in years, whether ministers or people; submit yourselves unto the elder — To those who are more advanced in years; give them all due respect, and be ready to take their counsel; yea, all of you — Elder or younger; be subject one to another — Endeavour, by mutual condescension, to make each other as easy and comfortable as possible. Perhaps, as in the preceding part of this chapter, the apostle, by elders, means persons holding sacred offices, such as pastors or teachers, he may here use the word in the same sense. If so, the word newteroi, rendered younger, which signifies inferiors of any kind, (Luke 22:26,) and which is opposed to it here, may denote the laity, or people of the churches of Pontus, &c., whom the apostle further exhorts to be subject to one another. And be clothed all over with humility — The word egkombwsasqe, here used, is derived from the noun egkombwma, which, Whitby says, was a frock put over the rest of the clothes; and that the apostle’s meaning is, that humility should be visible over all the other Christian graces and virtues in our whole behaviour. For God resisteth — Greek, antitassetai, is set in battle array against the proud — See on Jam. 4:6; and giveth grace to the humble — As humility is the fruit of God’s grace, so it prepares us for receiving larger measures thereof. Humble yourselves, therefore, under the mighty hand of God — Which is in all your troubles; that is, receive his corrections with reverence and patient submission, even though wicked men should be made the instruments of them; that he may exalt you — Raise you above your trials, and from that state of depression in which you are; or exalt you to the glory and felicity of heaven; in due time — The time which he knows will be most proper for your exaltation. Casting all your care — Your anxious care, as the word merimnan means, in all your wants and pressures; upon him; for he careth for you — With the care which a father exercises toward his children. That is, whatsoever difficulties you meet with, be not solicitous about them, but refer yourselves to God’s providence, either for the removal of them, or support under them.

Ver. 6, 7. Humble yourselves under the mighty hand of God. During the present fiery trial of persecution, cast your care upon him, using all prudent means to avoid calamity, Rely on his promises, trust his providence, and all shall work for good. Though exposed to trials and difficulties, the Lord cares for you with the most tender solicitude.

6. Humble yourselves therefore—Because God thus resists the proud and gives grace to the lowly-minded, enabling them to endure, and lifting them up in times of trouble and persecution, they are exhorted to receive with perfect submission all things that befall them under the government of the Lord, in the full assurance that soon or late, in his own way and time, he will exalt them in the removal of the trouble, or in taking them to himself.

V. 7. Casting all your care upon him-In every want or pressure.

Verse 7. Casting all your care] thn merimnan. Your anxiety, your distracting care, on him, for he careth for you, oti autw melei peri umwn, 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 Psalm 55:22: Cast thy burden upon the Lord, and he will sustain thee. He will bear both thee and thy burden.

Verses 5-7. Likewise, ye younger — Namely, in years, whether ministers or people; submit yourselves unto the elder — To those who are more advanced in years; give them all due respect, and be ready to take their counsel; yea, all of you — Elder or younger; be subject one to another — Endeavour, by mutual condescension, to make each other as easy and comfortable as possible. Perhaps, as in the preceding part of this chapter, the apostle, by elders, means persons holding sacred offices, such as pastors or teachers, he may here use the word in the same sense. If so, the word newteroi, rendered younger, which signifies inferiors of any kind, (Luke 22:26,) and which is opposed to it here, may denote the laity, or people of the churches of Pontus, &c., whom the apostle further exhorts to be subject to one another. And be clothed all over with humility — The word egkombwsasqe, here used, is derived from the noun egkombwma, which, Whitby says, was a frock put over the rest of the clothes; and that the apostle’s meaning is, that humility should be visible over all the other Christian graces and virtues in our whole behaviour. For God resisteth — Greek, antitassetai, is set in battle array against the proud — See on Jam. 4:6; and giveth grace to the humble — As humility is the fruit of God’s grace, so it prepares us for receiving larger measures thereof. Humble yourselves, therefore, under the mighty hand of God — Which is in all your troubles; that is, receive his corrections with reverence and patient submission, even though wicked men should be made the instruments of them; that he may exalt you — Raise you above your trials, and from that state of depression in which you are; or exalt you to the glory and felicity of heaven; in due time — The time which he knows will be most proper for your exaltation. Casting all your care — Your anxious care, as the word merimnan means, in all your wants and pressures; upon him; for he careth for you — With the care which a father exercises toward his children. That is, whatsoever difficulties you meet with, be not solicitous about them, but refer yourselves to God’s providence, either for the removal of them, or support under them.

Ver. 6, 7. Humble yourselves under the mighty hand of God. During the present fiery trial of persecution, cast your care upon him, using all prudent means to avoid calamity, Rely on his promises, trust his providence, and all shall work for good. Though exposed to trials and difficulties, the Lord cares for you with the most tender solicitude.

7. Casting—Aorist: Casting off upon, once for all: casting off from yourselves the whole of your care and anxiety, and reposing it upon him. This does not mean every care as it arises, but it goes further back, to the laying of ourselves, with all that pertains to us, in God’s hands, in the fulness of a surrendering faith. If then some new subject of care arises, faith at once recognises it as belonging not to us but to him. So does most blessed, heavenly peace, reign within, under the knowledge that God careth for us, which is the reason for our not bearing the burden ourselves.

V. 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. Peter himself suffered for want of watching!

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

As a roaring lion-Full of rage.

Seeking-With all subtilty likewise.

Whom he may devour or swallow up-Both soul and body.

Verse 8. Be sober] Avoid drunkenness of your senses, and drunkenness in your souls; be not overcharged with the concerns of the world. Be vigilant] Awake, and keep awake; be always watchful; never be off your guard; your enemies are alert, they are never off theirs. 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.

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, &c., who were now suffering a grievous persecution.

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

Seeking whom he may devour] tiny katapih. 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, &c., 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, nhyate from nh, not, and piein to drink; do not drink, do not swallow down: and the word katapih, from kata, down, and piein, 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.

Verses 8, 9. Be sober — See on 1 Thessalonians 5:6. Keep your appetites and passions under proper restraint and government, or awake, as uhyane also signifies; namely, to a deep sense of the certainty and importance of things invisible and eternal; be vigilant — Watchful against the subtle and malicious designs of your spiritual enemies. As if he had said, Awake, and keep awake; sleep no more; be this your care, white you cast your temporal and anxious cares on God. How deeply had Peter himself suffered for want of the wakeful vigilance which he here recommends! Because your grand adversary, the devil, full of rage, as a roaring lion — Fierce and hungry, walketh about — Watching for an opportunity to insnare and destroy you; seeking — With all subtlety likewise, whom he may assault with the greatest likelihood of success, and devour — Swallow up both soul and body. This manner of speaking strongly expresses the insatiable rage of this enemy of mankind to hinder their salvation, and the danger we are in from his devices and snares. He sometimes attacks the people of God in person, though not visibly, and sometimes by his ministers, the other evil spirits who are in league with him; and sometimes by wicked men, his subjects, whom he instigates to tempt them by the terror of persecution. This account of the devil’s malice is given with great propriety by Peter, to whom our Lord had said, Simon, Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee. Whom resist — As you regard your safety and life, be careful to oppose him in all his assaults; steadfast in the faith — Firmly believing the truths and promises of the gospel, and adhering constantly to, and confiding in Christ, in whom all these truths and promises are yea and amen. To show the efficacy of faith, in enabling us to resist temptation, St. Paul calls it a shield, (Ephesians 6:16,) wherewith the fiery darts of the wicked one may be quenched; knowing that the trials with which you are exercised are not peculiar to you, but that the same afflictions which you are called to sustain are accomplished in — That is, suffered by; your brethren that are in the world — Till the measure allotted them is filled up, and you may reasonably hope that the same grace which is their support will be also yours.

8. Be sober—Circumspect, watchful. Be vigilant—Wide awake: and with good reason for both precepts. Your adversary—The adversary of you, in particular. The word means the adverse party in a suit; an accuser in a court of law. The devil—Satan, prince of the devils; not, now, as the subtle serpent or an angel of light, but as a terrible lion, roaring through hunger, and raging to destroy. Walketh about—Up and down in the earth, as in Job 2:7; but just now, in particular, in Pontus and the adjacent countries. That Satan’s proper dwelling-place is in the abyss does not prevent his appearing on the earth. His errand at this time was, as chief persecutor, to rouse persecutors, and use them as his instruments to frighten Christians from their faith, or, in case of failure, to destroy them. The apostle well knew the value of his warning, for he had once himself, from not heeding it as given by Christ, denied his Lord.

V. 9. Be the more steadfast, as ye know the same kind of afflictions are accomplished in-That is, suffered by, your brethren, till the measure allotted them is filled up.

Verse 9. Whom resist] Stand against him, antisthte. 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.

The same afflictions are accomplished in your brethren] It is the lot of all the disciples of Christ to suffer persecution. The brotherhood, adelfothv, 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 en kosmw, 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 kosmov, which we translate world, means the Jewish people and the Jewish state, and nothing else.

Verses 8, 9. Be sober — See on 1 Thessalonians 5:6. Keep your appetites and passions under proper restraint and government, or awake, as uhyane also signifies; namely, to a deep sense of the certainty and importance of things invisible and eternal; be vigilant — Watchful against the subtle and malicious designs of your spiritual enemies. As if he had said, Awake, and keep awake; sleep no more; be this your care, white you cast your temporal and anxious cares on God. How deeply had Peter himself suffered for want of the wakeful vigilance which he here recommends! Because your grand adversary, the devil, full of rage, as a roaring lion — Fierce and hungry, walketh about — Watching for an opportunity to insnare and destroy you; seeking — With all subtlety likewise, whom he may assault with the greatest likelihood of success, and devour — Swallow up both soul and body. This manner of speaking strongly expresses the insatiable rage of this enemy of mankind to hinder their salvation, and the danger we are in from his devices and snares. He sometimes attacks the people of God in person, though not visibly, and sometimes by his ministers, the other evil spirits who are in league with him; and sometimes by wicked men, his subjects, whom he instigates to tempt them by the terror of persecution. This account of the devil’s malice is given with great propriety by Peter, to whom our Lord had said, Simon, Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee. Whom resist — As you regard your safety and life, be careful to oppose him in all his assaults; steadfast in the faith — Firmly believing the truths and promises of the gospel, and adhering constantly to, and confiding in Christ, in whom all these truths and promises are yea and amen. To show the efficacy of faith, in enabling us to resist temptation, St. Paul calls it a shield, (Ephesians 6:16,) wherewith the fiery darts of the wicked one may be quenched; knowing that the trials with which you are exercised are not peculiar to you, but that the same afflictions which you are called to sustain are accomplished in — That is, suffered by; your brethren that are in the world — Till the measure allotted them is filled up, and you may reasonably hope that the same grace which is their support will be also yours.

9. Whom resist—Stand against him to the very last. Never surrender or compromise. Steadfast—Solid and immovable in faith in Christ, the sure means of victory. Nor must they think their case an exception, for they knew that the same persecutions were carried on among their brethren throughout the world. The Christian name was everywhere hated.

8. Benedictions, salutations, and conclusion, 10-14.

V. 10. Now the God of all grace-By which alone the whole work is begun, continued, and finished in your soul.

After ye have suffered a while-A very little while compared with eternity. Himself-Ye have only to watch and resist the devil: the rest God will perform.

Perfect-That no defect may remain.

Stablish-That nothing may overthrow you.

Strengthen-That ye may conquer all adverse power.

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

Verse 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.;

[ A r a b i c ]

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.

Who hath called us] By the preaching of the Gospel.

Unto his eternal glory] To the infinite felicity of the heavenly state. 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 splendour of his own example.

After that ye have suffered a while] oligon paqontav. Having suffered a little time; that is, while ye are enduring these persecutions, God will cause all to work together for your good.

Make you perfect] katartisei, sthrixei, sqenwsei, qemeliwsei. All these words are read in the future tense by the best MSS. and versions. He will make you perfect.-katartisei. Put you in complete joint as the timbers of a building.

Stablish] sthrixei. 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.

Strengthen] sqenwsei. Cramp and bind every part, so that there shall be no danger of warping, splitting, or falling.

Settle] qemeliwsei. 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 1 Peter 2:5, where see the notes.

Verse 10. The God of all grace — Of all mercy, compassion, and free, unmerited goodness; and the source of all those influences of the Holy Spirit, by which alone true spiritual light and life, peace, purity, and consolation, can be attained; who hath called — Invited; us unto his eternal glory — And not merely to behold, but to possess it; and hath sent us the invitation by Christ Jesus — His Word made flesh; that is, not only through him, as Mediator, who hath procured the inestimable blessing for us by his obedience unto death, but by him as a Divine Messenger, the greatest that ever appeared among men, confirming and enforcing his message by a most holy life, by extreme sufferings, by mighty miracles, by an ignominious, painful death, and a most glorious resurrection. After that ye have suffered a while — Such trials as his infinite wisdom shall see fit to appoint. Observe, reader, sufferings must precede glory! See 1 Peter 2:19, 23; 3:14; 4:12; Romans 8:17, 35; 2 Timothy 2:12. But it is only a while the disciples of Christ are called to suffer; a very short while compared with eternity. Or St. Peter may use the word oligon, here rendered a while, and which means a little, in respect of the degree as well as of the duration of suffering; for, compared with the joys of heaven, the sufferings of this life are light as well as momentary, 2 Corinthians 4:17. Make you perfect — That no defect may remain in your Christian knowledge, experience, or practice. See on Hebrews 13:21. Stablish — That nothing may overthrow your faith or hope, damp the flame of your love, or interrupt the constancy of your obedience; strengthen — That ye may conquer all your enemies, and may do, be conformed to, and suffer the will of God to the end; and settle you — As a house upon a rock. Or, 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 qemeliwsai, 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 meetness for the inheritance of the saints in light. Thus the apostle, being converted, does now strengthen his brethren.

Ver. 10. But the God of all grace, the fountain of deity, the liberal giver of all good, according to the riches of his grace, after that ye have suffered awhile, make you perfect. Sanctification is attained by a growth in every active and suffering grace, that we may be refined as gold in the crucible. It is to be attained by faith and prayer. We must enquire for covenant blessings, and pray that the God of peace may sanctify us wholly. Ezekiel 36:37. 1 Thessalonians 5:13. — Establish, strengthen, settle you. These words belong to architecture; they designate a building settled on a rock that can stand when the winds blow, when the rains descend, and when the floods beat against this living temple. It stands because it is founded upon a rock. And when the mind is thus confirmed in the faith, and the heart established with grace, we can in the strength of the Lord, resist the roaring lion who goes about to devour unwary souls.

10. Over against the fearful picture just drawn is the brighter one of eternal glory. The God… grace—The fountain and giver of grace, all needed grace, and grace for every occasion. That he called us is proof of his grace, while both the grace and the call are through the merit of Christ Jesus, and the ultimate purpose of both is, to bring all who obediently accept the call, and faithfully use the grace, unto his eternal glory. But the road to that glory lies through tribulations; and in the fire of suffering, grace often does its most perfect work. Suffered awhile—Suffered a little, either in time or in amount. If the former, how short the suffering prelude to the eternity of glow; if the latter, how light the affliction in view of the “far more exceeding and eternal weight of glory!” 2 Corinthians 4:17. Make you perfect—So that in your religious life will remain no defect. In the best texts, these verbs are future. Will himself make you perfect. Stablish—Make you firm in all duty. Strengthen—By giving inward power. Settle—Ground you, making you immovable.

Verse 11. To him] The God of all grace, be glory-all honour and praise be ascribed, and dominion-the government of heaven, earth, and hell, for ever-through time, and ever-through eternity. Amen-so be it, so let it be, and so it shall be. Amen and Amen!

11. To him—The God of all grace. Be glory—For this abundant grace. Dominion—The might shown in performing what is thus promised.

V. 12. As I suppose-As I judge, upon good grounds, though not by immediate inspiration.

I have written-That is, sent my letter by him.

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

Verse 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 Acts 15:40; 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, &c. 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.

Exhorting] Calling upon you to be faithful, humble, and steady. And testifying] epimarturwn, 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.

Verse 12. By Silvanus — The person probably of that name, whom St. Paul united with himself in writing the epistles to the Thessalonians, namely, Silas, who (Acts 15:22) is called a chief man among the brethren, and a prophet, verse 32. Being Paul’s constant companion in travel after the defection of John Mark, he, no doubt, assisted in planting churches in Galatia, and the other countries of the Lesser Asia, mentioned chap. 1:1. So being well known to the brethren in those parts, he was a fit person to carry this letter to them from St. Peter; to whom, probably, after Paul’s death, he had attached himself as an assistant. A faithful brother, as I suppose — As I judge upon good grounds, though not by immediate inspiration; I have written briefly — Di oligwn, in few words; exhorting and testifying — Or adding my testimony, as epimarturwn signifies; namely, to that which they had before heard from Paul; that this is the true grace of God — The true and only doctrine proceeding from the grace of God, and wherein the grace of God is offered and bestowed upon all penitent believers; and therefore earnestly exhorting you to attend to and seriously consider it.

12. Silvanus—Doubtless the companion of St. Paul named in 1 Thessalonians 1:1, and elsewhere, and the Silas of the Acts. He accompanied St. Paul (Acts 15:40) on his second missionary tour through Asia Minor, becoming personally known to many of the Churches. As I suppose—As I judge him to be. St. Peter’s want of personal knowledge of Silvanus’s relation to the Asiatic Churches, explains this modest yet full endorsement of him as unto you the faithful brother. Written briefly—St. Paul’s longer epistle to the Hebrews was “in few words.” Hebrews 13:22. Exhorting—In which the epistle largely abounds. Testifying—And he was competent to give the testimony, that this grace in which they had been instructed, and in which they were then standing, is the true grace of God.

V. 13. The church that is at Babylon-Near which St. Peter probably was, when he wrote this epistle.

Elected together with you-Partaking of the same faith with you. Mark-It seems the evangelist.

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

Verse 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 iopph, Joppa; and one has Jrwmh, Rome, in the margin, probably as the meaning, according to the writer, of the word Babylon. Elected together with you] suneklekth. 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 Clarke’s notes on “1 Peter 1:2”. And-Marcus my son.] This is supposed to be the same person who is mentioned Acts 12:12, and who is known by the name of John Mark; he was sister’s son to Barnabas, Colossians 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, Acts 12:6-17.

Verses 13, 14. The church that is at Babylon saluteth you — See the

Ver. 13. The church that is at Babylon, elected together with you. Dr. Lightfoot has a sermon on these words, for critics in his age would preach on hard texts, pulpit eloquence not being sufficiently reformed. They did it to enlighten the people against popery. The doctor endeavours to prove that Babylon means the old Babylon in Chaldea; yet his arguments are not conclusive. Beza, Alley, Stillingfleet, and Dupin however concur with him in opinion. Others contend that St. Peter had not the same reasons for calling Rome by the mystical name of Babylon, as St. John had. Rome, and not Babylon, was undoubtedly the place from which St. Peter wrote.

13. The Church… with you—Literally, The co-elect at Babylon. Some, as Alford, understand Peter’s wife. 1 Corinthians 9:5. Most expositors understand the Church, which, indeed, the Sinaitic MS. inserts. Wordsworth would read the co-elect dispersion at Babylon, as the epistle is addressed to the elect dispersion in Pontus, Galatia, Cappadocia, Asia, and Bythinia. This seems the most reasonable. Babylon—See Introduction. Marcus my son—Literally so, if the previous clause refers to the apostle’s wife. Otherwise, John Mark the evangelist, the follower and disciple of St. Peter.

Verse 14. Greet ye one another with a kiss of charity.] See Clarke’s notes on “Romans 16:16”, and on “1 Corinthians 16:20”. In the above places the kiss is called a holy kiss; here, filhmati agaphv, a kiss of LOVE; i.e. as a mark of their love to each other, in order that misunderstandings might be prevented. But ten or twelve MSS., with the Syriac, Arabic, Armenian, and Vulgate, have agiw, holy; salute one another with a HOLY kiss. The difference is not great. Peace be with you all] May all prosperity, spiritual and temporal, be with all that are in Christ Jesus-that are truly converted to him, and live in his Spirit obedient to his will.

Amen.] Is wanting, as usual, in some of the principal MSS. and versions. The subscriptions are, as in other cases, various.

In the VERSIONS:

The end of the First Epistle of the Apostle Peter.-SYRIAC. The First Catholic Epistle of Peter the apostle is ended.-SYRIAC PHILOXENIAN.

The end of the Epistle of St. Peter; may his supplication preserve us! Amen. Praise be to the Lord of never ending and eternal glory! Amen.-ARABIC.

The First Epistle of Peter is completed; may his intercession be with us! Amen, and Amen.-ÆTHIOPIC.

Nothing in the COPTIC.

Nothing in the printed VULGATE.

The end of the First Epistle of St. Peter.-COMPLUTENSIAN Polyglott.

The First Epistle of St. Peter is ended.-BIB. VULGAT. Edit. Princ. In the MANUSCRIPTS:

The First of Peter.-Codex Alexand. and Codex Vatican.

Written from Rome.-A MS. of the twelfth century,

The end of the First Catholic Epistle of Peter, written from Rome.-A MS. of the thirteenth century.

These later subscriptions are of little value, nor do any of them help to ascertain the place where the epistle was written. The word Rome is only the supposed interpretation of the word Babylon, as in 1 Peter 5:13, which see.

As the true Church of Christ 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 or adversity. He never speaks to good effect 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. I SHALL sum up the contents of this chapter in the words of a good commentator: “Because the knowledge and good behaviour of the people depend, in a great measure, upon the kind of instruction which they receive from their teachers, the apostle in this chapter addressed the elders, that is, the bishops, pastors, rulers, and deacons among the brethren of Pontus, &c., 1 Peter 5:1, exhorting the bishops in particular to feed the flock of God committed to their care faithfully, and to exercise their episcopal office, not as by constraint, but willingly; not from the love of gain, but from love to their Master and to the flock, 1 Peter 5:2; and not to lord it over God’s heritage, but to be patterns of humility and disinterestedness to the people, 1 Peter 5:3. This exhortation to bishops to feed Christ’s flock was given with much propriety by Peter, who had himself been appointed by Christ to feed his lambs and his sheep. Next, because the faithful performance of the bishop’s office was, in that age, attended with great difficulty and danger, the apostle, to encourage the bishops, assured them that; when the chief Shepherd shall appear, they shall receive a crown of glory that fadeth not away, 1 Peter 5:4. The distinguished reward which Christ is to bestow on those who have suffered for his sake being a favourite topic with our apostle, he introduces it often in this epistle. “Having thus exhorted the pastors, the apostle turned his discourse to the people, charging them to be subject to their elders, and to one another; that is, to be of a teachable disposition, and to receive instruction from every one capable of giving it, and to do all the duties which they could to each other, according to their different stations and relations, 1 Peter 5:5. But especially to be subject to God, by humbly submitting themselves to the judgments which were coming upon them, that God might exalt them in due time, 1 Peter 5:6. Casting all their anxious care on God, because he cared for them, 1 Peter 5:7. And to watch against the devil, who went about as a roaring lion, seeking to destroy them by instigating the wicked to persecute them, and drive them into apostasy, 1 Peter 5:8. But they were to resist that terrible enemy by steadfastness in the faith, and not to think themselves hardly dealt with when persecuted, knowing that their brethren everywhere were exposed to the same temptations of the devil, 1 Peter 5:9. In the meantime, to give them all the assistance in his power, the apostle prayed earnestly to God to stablish and strengthen them, 1 Peter 5:10. And ended his prayer with a doxology to God, expressive of his supreme dominion over the universe, and all the things it contains.

“The apostle informed the brethren of Pontus that he had sent this letter to them by Silvanus, whom he praised for his fidelity to Christ, 1 Peter 5:12. Then, giving them the salutation of the Church in Babylon, where it seems he was when he wrote this letter, he added the salutation of Mark, whom he called his son, either because he had converted him, or on account of the great attachment which Mark bore to him, 1 Peter 5:13. And having desired them to salute one another, he concluded with giving them his apostolical benediction, 1 Peter 5:14.” See Dr. Macknight. Finished correcting this epistle for a new edition, Dec. 31, 1831,-A. C.

Verses 13, 14. The church that is at Babylon saluteth you — See the

Ver. 14. Greet ye one another with a kiss of charity. This was a custom in the east. Moses kissed Jethro his father-in-law; the wicked Joab kissed Abner, and kissed Amasa, and afterwards assassinated them. — The women at the close of worship often embraced one another. Happy days of simplicity, when love and brotherhood reigned in every heart.

14. A kiss of charity—In token of Christian love, exchanged only between persons of the same sex. See note on Romans 16:16.