1 PETER CHAPTER V.
ANALYSIS OF THE CHAPTER.
THIS chapter embraces the following subjects:
I. An exhortation to the elders of the churches to be faithful to the
flocks committed to their charge, 1 Peter 5:1-4.
II. An exhortation to the younger members of the church to evince all
proper submission to those who were older; to occupy the station in which
they were placed with a becoming spirit, casting all their care on God,
1 Peter 5:5-7.
III. An exhortation to be sober and vigilant, in view of the dangers
which beset them, and the arts and power of their great adversary, the .
devil, and especially to bear with patience the trials to which they
were subjected, in common with their Christian brethren elsewhere,
1 Peter 5:8-11.
IV. Salutations, 1 Peter 5:12-14.
Verse 1. The elders which are among you I exhort. The word elder
means, properly, one who is old; but it is frequently used in the New
Testament as applicable to the officers of the church; probably because
aged persons were at first commonly appointed to these offices.
See Barnes "Acts 11:30"; See Barnes "Acts 14:23";
See Barnes "Acts 15:2". There is evidently an allusion here to the fact
that such persons were selected on account of their age, because in
the following verses (1 Peter 5:4, seq.) the apostle addresses
particularly the younger. It is worthy of remark, that he here refers
only to one class of ministers. He does not speak of three "orders," of
"bishops, priests, and deacons;" and the evidence from the passage here
is quite strong that there were no such orders in the churches of Asia
Minor, to which this epistle was directed. It is also worthy of remark,
that the word "exhort" is here used. The language which Peter uses is
not that of stern and arbitrary command; it is that of kind and mild
Christian exhortation. See Barnes "Philemon 1:8",
See Barnes "Philemon 1:9".
Who am also an elder. Gr., "a fellow-presbyter," (\~sumpresbuterov\~.)
This word occurs nowhere else in the New Testament. It means that he was a
co-presbyter with them; and he makes this one of the grounds of his
exhortation to them. He does not put it on the ground of his apostolical
authority; or urge it because he was the "vicegerent of Christ;" or
because he was the head of the church; or because,he had any pre-eminence
over others in any way. Would he have used this language if he had
been the "head of the church" on earth? Would he if he supposed that the
distinction between apostles and other ministers was to be perpetuated?
Would he if he believed that there were to be distinct orders of clergy?
The whole drift of this passage is adverse to such a supposition.
And a witness of the sufferings of Christ. Peter was indeed a witness
of the sufferings of Christ when on his trial, and doubtless also when he
was scourged and mocked, and when he was crucified. After his denial of
his Lord, he wept bitterly, and evidently then followed him to the place
where he was crucified, and, in company with others, observed with
painful solicitude the last agonies of his Saviour. It is not, so far as
I know, expressly said in the Gospels that Peter was present at the
crucifixion of the Saviour; but it is said (Luke 23:49) that "all his
acquaintance, and the women that followed him from Galilee, stood
afar off, beholding these things," and nothing is more probable than
that Peter was among them. His warm attachment to his Master:
and his recent bitter repentance for having denied him, would lead
him to follow him to the place of his death; for after the painful act
of denying him he would not be likely to expose himself to the
charge of neglect, or of any want of love again. His own solemn
declaration here makes it certain that he was present. He alludes
to it now, evidently because it qualified him to exhort those whom
he addressed. It would be natural to regard with peculiar respect
one who had actually seen the Saviour in his last agony, and nothing
would be more impressive than an exhortation falling from the lips
of such a man. A son would be likely to listen with great respect
to any suggestions which should be made by one who had seen his father or
mother die. The impression which Peter had of that scene he would desire
to have transferred to those whom he addressed, that by a lively view of
the sufferings of their Saviour they might be excited to fidelity in his
cause.
And a partaker of the glory that shall be revealed. Another reason to
make his exhortation impressive and solemn. He felt that he was an heir
of life. He was about to partake of the glories of heaven. Looking
forward, as they did also, to the blessed world before him and them, he
had a right to exhort them to the faithful performance of duty. Any one,
who is himself an heir of salvation, may appropriately exhort his
fellow-Christians to fidelity in the service of their common Lord.
{b} "glory" Romans 8:17,18
{*} "revealed" "manifested"
Verse 2. Feed the flock of God. Discharge the duties of a shepherd
towards the flock. On the word feed, See Barnes "John 21:15".
It is a word which Peter would be likely to remember, from the
solemn manner in which the injunction to perform the duty was laid
on him by the Saviour. The direction means to take such an oversight of
the church as a shepherd is accustomed to take of his flock.
See Barnes "John 10:1", seq.
Which is among you. Marg., as much as in you is. The translation
in the text is the more correct. It means the churches which were among
them, or over which they were called to preside.
Taking the oversight thereof--\~episkopountev\~. The fair translation of
this word is, discharging the episcopal office; and the word implies all
that is ever implied by the word bishop in the New Testament. This
idea should have been expressed in the translation. The meaning is not
merely to take the oversight--for that might be done in a subordinate
sense by any one in office; but it is to take such an oversight as is
implied in the episcopate, or by the word bishop. The words
episcopate, episcopal, and episcopacy, are merely the Greek word used
here and its correlatives transferred to our language. The sense is that
of overseeing; taking the oversight of; looking after, as of a flock; and
the word has originally no reference to what is now spoken of as
peculiarly the episcopal office. It is a word strictly applicable to
any minister of religion, or officer of a church. In the passage
before us this duty was to be performed by those who, in 1 Peter 5:1,
are called presbyters or elders; and this is one of the numerous
passages in the New Testament which prove that all that is properly
implied in the performance of the episcopal functions pertained to those
who were called presbyters, or elders. If so, there was no higher
grade of ministers to which the peculiar duties of the episcopate were to
be intrusted; that is, there was no class of officers corresponding to
those who are now called bishops. Comp. See Barnes "Acts 20:28".
Not by constraint, but willingly. Not as if you felt that a heavy
yoke was imposed on you, or a burden from which you would gladly be
discharged. Go cheerfully to your duty as a work which you love, and act
like a freeman in it, and not as a slave. Arduous as are the labours of
the ministry, yet there is no work on earth in which a man can and should
labour more cheerfully.
Not for filthy lucre. Shameful or dishonourable gain.
See Barnes "1 Timothy 3:3".
But of a ready mind. Cheerfully, promptly. We are to labour in this
work, not under the influence of the desire of gain, but from the
promptings of love. There is all the difference conceivable between one
who does a thing because he is paid for it and one who does it from
love--between, for example, the manner in which one attends on us
when we are sick who loves us, and one who is merely hired to do
it. Such a difference is there in the spirit with which one who is
actuated by mercenary motives, and one whose heart is in the work, will
engage in the ministry.
{a} "Feed the flock" John 21:15-17; Acts 20:28
{b} "willingly" 1Co 9:17\
{c} "filthy lucre" 1 Timothy 3:3,8
{*} "lucre" "base gain"
{1} "which is among you" "as much as in you is"
Verse 3. Neither as being lords. Marg., overruling. The word here
used (\~katakurieuw\~) is rendered exercise dominion over, in
Matthew 20:25; exercise lordship over, in Mark 10:42; and
overcame, in Acts 19:16. It does not elsewhere occur in the New
Testament. It refers properly to that kind of jurisdiction which civil
rulers or magistrates exercise. This is an exercise of authority, as
contradistinguished from the influence of reason, persuasion, and
example. The latter pertains to the ministers of religion; the former is
forbidden to them. Their dominion is not to be that of temporal lordship;
it is to be that of love and truth. This command would prohibit all
assumption of temporal power by the ministers of religion, and all
conferring of titles of nobility on those who are preachers of the
gospel. It needs scarcely to be said that it has been very little
regarded in the church.
Over God's heritage--\~twn klhrwn\~. Vulgate, in cleris--over the
clergy. The Greek word here (\~klhrov\~--kleros) 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
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
peculiarly his property; his own in the world. Whitby and others
suppose that it refers to the possessions or property of the church;
Doddridge explains it--"not assuming dominion over those who fall to your
lot," supposing it to mean that they were not to domineer over the
particular congregations committed by Providence to their care. But the
other interpretation is most in accordance with the usual meaning of the
word.
But being ensamples to the flock. Examples.
See Barnes "1 Timothy 4:12". Peter has drawn here with great beauty, the
appropriate character of the ministers of the gospel, and described the
spirit with which they should he actuated in the discharge of the duties
of their office. But how different it is from the character of many who
have claimed to be ministers of religion; and especially how different
from that corrupt communion which professes in a special manner to
recognise Peter as the head, and the vicegerent of Christ. It is well
remarked by Benson on this passage, that "the church of Rome could not
well have acted more directly contrary to this injunction of St. Peter's
if she had studied to disobey it, and to form herself upon a rule that
should be the reverse of this."
{2} "being Lords" "overruling"
{d} "being" 1 Timothy 4:12
{+} "ensamples" "examples"
Verse 4. And when the chief Shepherd shall appear. The prince of the
pastors--the Lord Jesus Christ. "Peter, in the passage above, ranks
himself with the elders; here he ranks Christ himself with the
pastors."--Benson. See Barnes "1 Peter 2:25". Comp. Hebrews 13:20.
Ye shall receive a crown of glory. A glorious crown or diadem.
Comp. See Barnes "2 Timothy 4:8".
That fadeth not away. This is essentially the same word, though
somewhat different in form, which occurs in 1 Peter 1:4.
See Barnes "1 Peter 1:4". The word occurs nowhere else in the New
Testament. Comp. See Barnes "1 Corinthians 9:25".
{e} "chief Shepherd" Hebrews 13:20
{f} "crown of glory" 2 Timothy 4:8
Verse 5. Likewise, ye younger. All younger persons of either sex.
Submit yourselves unto the elder. That is, with the respect due to
their age, and to the offices which they sustain. There is here,
probably, a particular reference to those who sustained the office of
elders or teachers, as the same word is used here which occurs in
1 Peter 5:1. As there was an allusion in that verse, by the use of the
word, to age, so there is in this verse to the fact that they
sustained an office in the church. The general duty, however, is here
implied, as it is everywhere in the Bible, that all suitable respect is
to be shown to the aged. Comp. Leviticus 19:32; 1 Timothy 5:1; Acts 23:4; 2 Peter 2:9.
Yea, all of you be subject one to another. In your proper ranks and
relations. You are not to attempt to lord it over one another, but are to
treat each other with deference and respect. See Barnes "Ephesians 5:21";
See Barnes "Philippians 2:3".
And be clothed with humility. The word here rendered be clothed
(\~egkomboomai\~) occurs nowhere else in the New Testament. It is derived from
\~kombov\~--a strip, string, or loop to fasten a garment; and then the
word refers to a garment that was fastened with strings. The word
\~egkombwma\~ (egkomboma) refers particularly to a long white apron, or
outer garment, that was commonly worn by slaves. See
Rob. Lex. Passow Lex. There is, therefore, peculiar 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 honour God. It is known that
not a few of the early Christians actually sold themselves as slaves, in
order that they might preach the gospel to those who were in bondage. The
sense here is, they were to put on humility as a garment bound fast to
them, as a servant bound fast to him the apron that was significant of
his station. Comp. Colossians 3:13. It is not unusual in the Scriptures, as
well as in other writings, to compare the virtues with articles of
apparel; as that with which we are clothed, or in which we are seen by
others. Comp. Isaiah 11:5; 59:17.
For God resisteth the proud, etc. This passage is quoted from the
Greek translation in Proverbs 3:34. See it explained in the
See Barnes "James 4:6", where it is also quoted.
{g} "all of you" Ephesians 5:21
{h} "God" James 4:6
Verse 6. Humble yourselves therefore. Be willing to take a low
place--a place such as becomes you. Do not arrogate to yourselves what
does not belong to you; do not evince pride and haughtiness in
your manner; do not exalt yourselves above others.
See Barnes "Luke 14:7", seq. Comp. Proverbs 15:33; 18:12; 22:4; Micah 6:8;
Philippians 2:8.
Under the mighty hand of God. This refers probably to the calamities
which he had brought upon them, or was about to bring upon them;
represented here, as often elsewhere, as the infliction of his hand--the
hand being that by which we accomplish anything. When that hand was upon
them they were not to be lifted up with pride and with a spirit of
rebellion, but were to take a lowly place before him, and submit to him
with a calm mind, believing that he would exalt them in due time. There
is no situation in which one will be more likely to feel humility than in
scenes of affliction.
That he may exalt you in due time. When he shall see it to be a
proper time.
(1.) They might be assured that this would be done at some time. He would
not always leave them in this low and depressed condition. He would take
off his heavy hand, and raise them up from their state of sadness and
suffering.
(2.) This would be in due time; that is, in the proper time, in the
best time.
(a.) It might be in the present life.
(b.) It would certainly be in the world to come. There they would be
exalted to honours which will be more than an equivalent for all the
persecution, poverty, and contempt which are suffered in this world. He
may well afford to be humble here who is to be exalted to a throne
in heaven.
{i} "humble" Isaiah 57:15
Verse 7. Casting all your care upon him. Comp. 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 have arduous
and responsible duties to perform; if we feel that we have no strength,
and are in danger of being crushed by what is laid upon us, we may go
and cast all upon the Lord; that is, we may look to him for grace and
strength, and feel assured that he will enable us to sustain all that is
laid upon us. The relief in the case will be as real, and as full of
consolation, as if he took the burden and bore it himself. He will enable
us to bear with ease what we supposed we could never have done; and the
burden which he lays upon us will be light, Matthew 11:30.
See Barnes "Philippians 4:6,7".
For he careth for you. See Barnes "Matthew 10:29", seq. He is not like
the gods worshipped by many of the heathen, 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 wants 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 wants of the mean as well as the mighty; and
one of the richest of all consolations when we are afflicted, and are
despised by the world, is the thought that we are not forgotten by our
heavenly Father. He who remembers the failing sparrow, and who hears the
young ravens when they cry, will not be unmindful of us. "Yet
the Lord thinketh on me," was the consolation of David, when he felt
that he was "poor and needy," Psalms 40:17. "When my father and my
mother forsake me, then the Lord will take me up," Psalms 27:10. Comp.
Isaiah 49:15. What more can one wish than to be permitted to feel that
the great and merciful Jehovah thinks on him? What are we--what have
we done, that should be worthy of such condescension? Remember,
poor, despised, afflicted child of God, that you will never be
forgotten. Friends on earth, the. great, the gay, the noble, the rich,
may forget you; God never will. Remember that you will never be
entirely neglected. Father, mother, neighbour, friend, those whom
you have loved, and those to whom you have done good, may neglect you,
but God never will. You may become poor, and they may pass by you; you
may lose your office, and flatterers may no longer throng your path; your
beauty may fade, and your admirers may leave you; you may grow old, and
be infirm, and appear to be useless in the world, and no one may seem to
care for you; but it is not thus with the God whom you serve. When he
loves, he always loves; if he regarded you with favour when you were
rich, he will not forget you when you are poor; he who watched over you
with a parent's care in the bloom of youth, will not cast you off when
you are "old and grey-headed," Psalms 71:18. If we are what we should
be, we shall never be without a friend as long as there is a God.
{a} "Casting" Psalms 55:22
Verse 8. Be sober. While you cast your cares upon God, and have no
anxiety on that score, let your solicitude be directed to another
point. Do not doubt that he is able and willing to support and befriend
you, but be watchful against your foes. See the word used here fully
explained in See Barnes "1 Thessalonians 5:6".
Be vigilant. This word (\~grhgorew\~) is everywhere else in the New
Testament rendered watch. See Matthew 24:42,43; 25:13; 26:38,40,41.
It means that we should exercise careful circumspection, as one does
when he is in danger, tn reference to the matter here referred to,
it means that we are to be on our guard against the wiles and the
power of the evil one.
Your adversary the devil. Your enemy; he who is opposed to you. Satan
opposes man in his best interests. He resists his efforts to do good; his
purposes to return to God; his attempts to secure his own salvation.
There is no more appropriate appellation that can be given to him than to
say that he resists all our efforts to obey God and to secure the
salvation of our own souls.
As a roaring lion. Comp. Revelation 12:12. Sometimes Satan is
represented as transforming himself into an angel of light,
(See Barnes "2 Corinthians 11:14";) and sometimes, as here, as a roaring lion:
denoting the efforts which he makes to alarm and overpower us. The lion
here is not the crouching lion-the lion stealthfully creeping towards
his foe--but it is the raging monarch of the woods, who by his terrible
roar would intimidate all so that they might become an easy prey. The
particular thing referred to here, doubtless, is persecution,
resembling in its terrors a roaring lion. When error comes in; when
seductive arts abound; when the world allures and charms, the
representation of the character of the foe is not of the roaring lion,
but of the silent influence of an enemy that has clothed himself in the
garb of an angel of light, 2 Corinthians 11:14.
Walketh about, seeking whom he may devour. "Naturalists have observed
that a lion roars when he is roused with hunger, for then he is most
fierce, and most eagerly seeks his prey. See Judges 14:5; Psalms 22:13;
Jeremiah 2:15; Ezekiel 22:25; Hosea 11:10; Zephaniah 3:3; Zechariah 11:3."--Benson.
{*} "vigilant" "watchful"
{b} "as a roaring lion" Revelation 12:12
Verse 9. Whom resist. See Barnes "James 4:7". You are in no
instance to yield to him, but are in all forms to stand up and oppose
him. Feeble in yourselves, you are to confide in the arm of God. No
matter in what form of terror he approaches, you are to fight manfully
the fight of faith. Comp. See Barnes "Ephesians 6:10", seq.
Stedfast in the faith. Confiding in God. You are to rely on him
alone, and the means of successful resistance are to be found in the
resources of faith. See Barnes "Ephesians 6:16".
Knowing that the same afflictions are accomplished in your brethren
that are in the world. Comp. 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. This consideration might furnish consolation to them in their
trials in the following ways:
(1.) They would feel that they were suffering only the common lot
of Christians. There was no evidence that God was peculiarly angry
with them, or that he had in a peculiar manner forsaken them.
(2.) The fact that others were enabled to bear their trials should be
an argument to prove to them that they would also be able. If they
looked abroad, and saw that others were sustained, and were brought
off triumphant, they might be assured that this would be the case
with them.
(3.) There would be the support derived from the fact that they were not
alone in suffering. We can bear pain more easily if we feel that we
are not alone--that it is the common lot--that we are in circumstances
where we may have sympathy from others. This remark may be of great
practical value to us in view of persecutions, trials, and death. The
consideration suggested here by Peter to sustain those whom he addressed,
in the trials of persecution, may be applied now to sustain and comfort
us in every form of apprehended or real calamity. We are all liable to
suffering. We are exposed to sickness, bereavement, death. We often feel
as if we could not bear up under the sufferings that may be before us,
and especially do we dread the great trial--DEATH. It may furnish us
some support and consolation to remember,
(1.) that this is the common lot of men. There is nothing peculiar
in our case. It proves nothing as to the question whether we are accepted
of God, and are beloved by him, that we suffer; for those whom he has
loved most have been often among the greatest sufferers. We often think
that our sufferings are peculiar; that there have been none like them.
Yet, if we knew all, we should find that thousands--and among them the
most wise, and pure, and good--have endured sufferings of the same kind
as ours, and perhaps far more intense in degree.
(2.) Others have been conveyed triumphantly through their trials. We have
reason to hope and to believe that we shall also, for
(a.) our trials have been no greater than theirs have been; and
(b.) their natural strength was no greater than ours. Many of them were
timid, and shrinking, and trembling, and felt that they had no strength,
and that they should fail under the trial.
(3.) The grace which sustained them can sustain us. The hand of God is
not shortened that it cannot save; his ear is not heavy that it cannot
hear. His power is as great, and his grace is as fresh, as it was when
the first sufferer was supported by him; and that Divine strength which
supported David and Job in their afflictions, and the apostles and
martyrs in theirs, is just as powerful as it was when they applied to God
to be upheld in their sorrows.
(4.) We are especially fearful of death--fearful that our faith will
fail, and that we shall be left to die without support or consolation.
Yet let us remember that death is the common lot of man. Let us
remember who have died--tender females; children; the timid and
the fearful; those, in immense multitudes, who had no more strength
by nature than we have. Let us think of our own kindred who
have died. A wife has died, and shall a husband be afraid to die?
A child, and shall a father? A sister, and shall a brother? It does
much to take away the dread of death, to remember that a mother
has gone through the dark valley; that that gloomy vale has been
trod by delicate, and timid, and beloved sisters. Shall I be afraid
to go where they have gone? Shall I apprehend that I shall find no
grace that is able to sustain me where they have found it? Must
the valley of the shadow of death be dark and gloomy to me, when
they found it to be illuminated with the opening light of heaven?
Above all, it takes away the fear of death when I remember that my
Saviour has experienced all the horrors which can ever be in death;
that he has slept in the tomb, and made it a hallowed resting-place.
{c} "resist, stedfast" James 4:7
Verse 10. But the God of all grace. The God who imparts all needful
grace. It was proper in their anticipated trials to direct them to
God, and to breathe forth in their behalf an earnest and affectionate
prayer that they might be supported. A prayer of this kind by an
apostle would also be to them a sort of pledge or assurance that
the needed grace would be granted them.
Who hath called us unto his eternal glory. And who means, therefore,
that we shall be saved. As he has called us to his glory, we need not
apprehend that he will leave or forsake us. On the meaning of the word
called, See Barnes "Ephesians 4:1".
After that ye have suffered a while. After you have suffered as long
as he shall appoint. The Greek is, "having suffered a little," and
may refer either to time or degree. In both respects the declaration
concerning afflictions is true. They are short, compared with
eternity; they are light, compared with the exceeding and eternal weight
of glory. See Barnes "2 Corinthians 4:16", seq.
Make you perfect. By means of your trials. The tendency of affliction
is to make us perfect.
Stablish. The Greek word means to set fast; to fix firmly;
to render immovable, Luke 16:26; 9:61; 22:32; Romans 1:11; 16:25
1 Thessalonians 3:2,13, et al.
Strengthen Give you strength to bear all this.
Settle you. Literally, found you, or establish you on a firm
foundation--\~yemeliwsei\~. The allusion is to a house which is so firmly
fixed on a foundation that it will not be moved by winds or floods.
Comp, See Barnes "Matthew 7:24", seq.
{a} "a while" 2 Corinthians 4:16
{b} "perfect" Hebrews 13:21
{c} "stablish" 2 Thessalonians 3:3
{d} "strengthen" Zechariah 10:6,10
{e} "settle" Psalms 138:7,8
Verse 11. To him be glory, etc. See Barnes "1 Peter 4:11".
{f} "glory" 1 Peter 4:11
Verse 12. By Silvanus. Or Silas. See Barnes "2 Corinthians 1:19";
See Barnes "1 Thessalonians 1:1". He was the intimate friend and companion of
Paul, and had laboured much with him in the regions where the churches
were situated to which this epistle was addressed. In what manner he
became acquainted with Peter, or why he was now with him in Babylon, is
unknown.
A faithful brother unto you, as I suppose. The expression "as I
suppose"--\~wv 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 8:18, "For I reckon (\~logizomai\~) that the
sufferings of this present time are not worthy to be compared," etc. That
is, I am fully persuaded of it; I have no doubt of it. Peter evidently
had no doubt on this point, but he probably could not speak from any
personal knowledge. He had not been with them when Silas was, and perhaps
not at all; for they may have been "strangers" to him personally-
for the word "strangers," in 1 Peter 1:1, may imply that he had no
personal acquaintance with them. Silas, however, had been much
with them, (comp. Acts 15:17-31,) and Peter had no doubt that
he had shown himself to be "a faithful brother" to them. An
epistle conveyed by his hands could not but be welcome. It should
be observed, however, that the expression "I suppose" has been
differently interpreted by some. Wetstein understands it as meaning, "Not
that he supposed Silvanus to be a faithful brother, for who, says he,
could doubt that? but that he had written as he understood matters,
having carefully considered the subject, and as he regarded things to be
true;" and refers for illustration to Romans 8:18; Philippians 4:8; Hebrews 11:9.
Grotius understands it as meaning, "If I remember right;" and supposes
that the idea is, that he shows his affection for them by saying that
this was not the first time that he had written to them, but that he had
written before briefly, and sent the letter, as well as he could
remember, by Silvanus. But there is no evidence that he had written to
them before, and the common interpretation is undoubtedly to be
preferred.
Exhorting. No small part of the epistle is taken up with
exhortations.
And testifying. Bearing witness. The main design of the office of the
apostles was to bear witness to the truth, (See Barnes "1 Corinthians 9:1";)
and Peter in this epistle discharged that part of the functions of his
office towards the scattered Christians of Asia Minor.
That this is the true grace of God wherein ye stand. That the
religion in which you stand, or which you now hold, is that which is
identified with the grace or favour of God. Christianity, not Judaism, or
Paganism, was the true religion. To show this, and bear continual witness
to it, was the leading design of the apostolic office.
{g} "Silvanus" 2 Corinthians 1:19
{*} "suppose" "judge"
{h} "ye stand" 1 Corinthians 15:1
Verse 13. The church that is at Babylon, elected together with you.
It will be seen at once that much of this is supplied by our translators;
the words "church that is" not being in the original. The Greek
is, \~h en babulwni suneklekth\~; and might refer to a church, or to a female. Wall, Mill,
and some others, suppose that the reference is to a Christian woman,
perhaps the wife of Peter himself. Comp, 2 John 1:1. But the Arabic,
Syriac, and Vulgate, as well as the English versions, supply the word
church. This interpretation seems to be confirmed by the word
rendered elected together with--\~suneklekth\~. This word would be
properly used in reference to one individual if writing to another
individual, but would hardly be appropriate as applied to an
individual addressing a church. It could not readily be supposed,
moreover, that any one female in Babylon could have such a prominence, or
be so well known, that nothing more would be necessary to designate her
than merely to say, "the elect female." On the word Babylon here, and the
place denoted by it, see the Intro., & 2.
And so doth Marcus my son. Probably John Mark.
See Barnes "Acts 12:12"; See Barnes "Acts 15:37". Why he was now
with Peter is unknown. If this was the Mark referred to, then the
word son is a title of affection, and is used by Peter with reference
to his own superior age. It is possible, however, that some other
Mark may be referred to, in whose conversion Peter had been instrumental.
Verse 14. Greet ye one another with a kiss of charity. A kiss of
love; a common method of affectionate salutation in the times of the
apostles. See Barnes "Romans 16:16".
Peace be with you all that are in Christ Jesus. That are true
Christians. See Barnes "Ephesians 6:23 Php 4:7".
{i} "Greet" Romans 16:16
{+} "charity" "love"
{k} "Peace" \\Eph 6:23\\
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