<hi type="bold">2. That he, &c.--</hi>"That he (the believer, who has once for all obtained cessation from sin by suffering, in the person of Christ, namely, in virtue of his union with the crucified Christ) should no longer live the rest of his time in the flesh to the lusts of men, but to the will of God" as his rule. "Rest of his time in the flesh" (the Greek has the preposition "in" here, not in <reference osisRef="1Pet.4.1">1Pe 4:1</reference> as to Christ) proves that the reference is here not to Christ, but to the believer, whose remaining time for glorifying God is short (<reference osisRef="1Pet.4.3">1Pe 4:3</reference>). "Live" in the truest sense, for heretofore he was dead. Not as Alford, "Arm yourselves ... with a view no longer to live the rest of your time."

2. That he, &c.-- "That he (the believer, who has once for all obtained cessation from sin by suffering, in the person of Christ, namely, in virtue of his union with the crucified Christ) should no longer live the rest of his time in the flesh to the lusts of men, but to the will of God" as his rule. "Rest of his time in the flesh" (the Greek has the preposition "in" here, not in 1Pe 4:1 as to Christ) proves that the reference is here not to Christ, but to the believer, whose remaining time for glorifying God is short (1Pe 4:3). "Live" in the truest sense, for heretofore he was dead. Not as Alford, "Arm yourselves... with a view no longer to live the rest of your time."


<hi type="bold">3. may suffice--</hi>Greek, "is sufficient." Peter takes the lowest ground: for not even the past time ought to have been wasted in lust; but since you cannot recall it, at least lay out the future to better account.

<hi type="bold">us--</hi>omitted in oldest manuscripts.

<hi type="bold">wrought--</hi>Greek, "wrought out."

<hi type="bold">Gentiles--</hi>heathen: which many of you were.

<hi type="bold">when, &c.--</hi>"walking as ye have done [Alford] in lasciviousness"; the Greek means petulant, immodest, wantonness, unbridled conduct: not so much filthy lust.

<hi type="bold">excess of wine--</hi>"wine-bibbings" [Alford].

<hi type="bold">abominable--</hi>"nefarious," "lawless idolatries," violating God's most sacred law; not that all Peter's readers (see on <reference osisRef="1Pet.1.1">1Pe 1:1</reference>) walked in these, but many, namely, the Gentile portion of them.

3. may suffice-- Greek, "is sufficient." Peter takes the lowest ground: for not even the past time ought to have been wasted in lust; but since you cannot recall it, at least lay out the future to better account. us-- omitted in oldest manuscripts. wrought-- Greek, "wrought out." Gentiles-- heathen: which many of you were. when, &c.-- "walking as ye have done [Alford] in lasciviousness"; the Greek means petulant, immodest, wantonness, unbridled conduct: not so much filthy lust. excess of wine-- "wine-bibbings" [Alford]. abominable-- "nefarious," "lawless idolatries," violating God's most sacred law; not that all Peter's readers (see on 1Pe 1:1) walked in these, but many, namely, the Gentile portion of them.


<hi type="bold">4. Wherein--</hi>In respect to which abandonment of your former walk (<reference osisRef="1Pet.4.3">1Pe 4:3</reference>).

<hi type="bold">run not with them--</hi>eagerly, in troops [Bengel].

<hi type="bold">excess--</hi>literally, "profusion"; a sink: stagnant water remaining after an inundation.

<hi type="bold">riot--</hi>profligacy.

<hi type="bold">speaking evil--</hi>charging you with pride, singularity, hypocrisy, and secret crimes (<reference osisRef="1Pet.4.14">1Pe 4:14</reference>; <reference osisRef="2Pet.2.2">2Pe 2:2</reference>). However, there is no "of you" in the Greek, but simply "blaspheming." It seems to me always to be used, either directly or indirectly, in the sense of impious reviling against God, Christ, or the Holy Spirit, and the Christian religion, not merely against men as such; Greek, <reference osisRef="1Pet.4.14">1Pe 4:14</reference>, below.

4. Wherein-- In respect to which abandonment of your former walk (1Pe 4:3). run not with them-- eagerly, in troops [Bengel]. excess-- literally, "profusion"; a sink: stagnant water remaining after an inundation. riot-- profligacy. speaking evil-- charging you with pride, singularity, hypocrisy, and secret crimes (1Pe 4:14; 2Pe 2:2). However, there is no "of you" in the Greek, but simply "blaspheming." It seems to me always to be used, either directly or indirectly, in the sense of impious reviling against God, Christ, or the Holy Spirit, and the Christian religion, not merely against men as such; Greek, 1Pe 4:14, below.


5. They who now call you to account falsely, shall have to give account themselves for this very evil-speaking (Jude 15), and be condemned justly.

<hi type="bold">ready--</hi>very speedily (<reference osisRef="1Pet.4.7">1Pe 4:7</reference>; <reference osisRef="2Pet.3.10">2Pe 3:10</reference>). Christ's coming is to the believer always near.

5. They who now call you to account falsely, shall have to give account themselves for this very evil-speaking (Jude 15), and be condemned justly. ready-- very speedily (1Pe 4:7; 2Pe 3:10). Christ's coming is to the believer always near.


<hi type="bold">6. For--</hi>giving the reason for <reference osisRef="1Pet.4.5">1Pe 4:5</reference>, "judge the dead."

<hi type="bold">gospel preached also to ... dead--</hi>as well as to them now living, and to them that shall be found alive at the coming of the Judge. "Dead" must be taken in the same literal sense as in <reference osisRef="1Pet.4.5">1Pe 4:5</reference>, which refutes the explanation "dead" in sins. Moreover, the absence of the Greek article does not necessarily restrict the sense of "dead" to particular dead persons, for there is no Greek article in <reference osisRef="1Pet.4.5">1Pe 4:5</reference> also, where "the dead" is universal in meaning. The sense seems to be, Peter, as representing the true attitude of the Church in every age, expecting Christ at any moment, says, The Judge is ready to judge the quick and dead--the dead, I say, for they, too, in their lifetime, have had the Gospel preached to them, that so they might be judged at last in the same way as those living now (and those who shall be so when Christ shall come), namely, "men in the flesh," and that they might, having escaped condemnation by embracing the Gospel so preached, live unto God in the spirit (though death has passed over their flesh), <reference osisRef="Luke.20.38">Lu 20:38</reference>, thus being made like Christ in death and in life (see on <reference osisRef="1Pet.3.18">1Pe 3:18</reference>). He says, "live," not "made alive" or quickened; for they are supposed to have been already "quickened together with Christ" (<reference osisRef="Eph.2.5">Ep 2:5</reference>). This verse is parallel to <reference osisRef="1Pet.3.18">1Pe 3:18</reference>; compare Note, see on <reference osisRef="1Pet.3.18">1Pe 3:18</reference>. The Gospel, substantially, was "preached" to the Old Testament Church; though not so fully as to the New Testament Church. It is no valid objection that the Gospel has not been preached to all that shall be found dead at Christ's coming. For Peter is plainly referring only to those within reach of the Gospel, or who might have known God through His ministers in Old and New Testament times. Peter, like Paul, argues that those found living at Christ's coming shall have no advantage above the dead who shall then be raised, inasmuch as the latter live unto, or "according to," God, even already in His purpose. Alford's explanation is wrong, "that they might be judged according to men as regards the flesh," that is, be in the state of the completed sentence on sin, which is death after the flesh. For "judged" cannot have a different meaning in this verse from what "judge" bears in <reference osisRef="1Pet.4.5">1Pe 4:5</reference>. "Live according to God" means, live a life with God, such as God lives, divine; as contrasted with "according to men in the flesh," that is, a life such as men live in the flesh.

6. For-- giving the reason for 1Pe 4:5, "judge the dead." gospel preached also to... dead-- as well as to them now living, and to them that shall be found alive at the coming of the Judge. "Dead" must be taken in the same literal sense as in 1Pe 4:5, which refutes the explanation "dead" in sins. Moreover, the absence of the Greek article does not necessarily restrict the sense of "dead" to particular dead persons, for there is no Greek article in 1Pe 4:5 also, where "the dead" is universal in meaning. The sense seems to be, Peter, as representing the true attitude of the Church in every age, expecting Christ at any moment, says, The Judge is ready to judge the quick and dead--the dead, I say, for they, too, in their lifetime, have had the Gospel preached to them, that so they might be judged at last in the same way as those living now (and those who shall be so when Christ shall come), namely, "men in the flesh," and that they might, having escaped condemnation by embracing the Gospel so preached, live unto God in the spirit (though death has passed over their flesh), Lu 20:38, thus being made like Christ in death and in life (see on 1Pe 3:18). He says, "live," not "made alive" or quickened; for they are supposed to have been already "quickened together with Christ" (Ep 2:5). This verse is parallel to 1Pe 3:18; compare Note, see on 1Pe 3:18. The Gospel, substantially, was "preached" to the Old Testament Church; though not so fully as to the New Testament Church. It is no valid objection that the Gospel has not been preached to all that shall be found dead at Christ's coming. For Peter is plainly referring only to those within reach of the Gospel, or who might have known God through His ministers in Old and New Testament times. Peter, like Paul, argues that those found living at Christ's coming shall have no advantage above the dead who shall then be raised, inasmuch as the latter live unto, or "according to," God, even already in His purpose. Alford's explanation is wrong, "that they might be judged according to men as regards the flesh," that is, be in the state of the completed sentence on sin, which is death after the flesh. For "judged" cannot have a different meaning in this verse from what "judge" bears in 1Pe 4:5. "Live according to God" means, live a life with God, such as God lives, divine; as contrasted with "according to men in the flesh," that is, a life such as men live in the flesh.


7. Resuming the idea in <reference osisRef="1Pet.4.5">1Pe 4:5</reference>.

<hi type="bold">the end of all things--</hi>and therefore also of the wantonness (<reference osisRef="1Pet.4.3">1Pe 4:3</reference>, <reference osisRef="1Pet.4.4">4</reference>) of the wicked, and of the sufferings of the righteous [Bengel]. The nearness meant is not that of mere "time," but that before the Lord; as he explains to guard against misapprehension, and defends God from the charge of procrastination: We live in the last dispensation, not like the Jews under the Old Testament. The Lord will come as a thief; He is "ready" (<reference osisRef="1Pet.4.5">1Pe 4:5</reference>) to judge the world at any moment; it is only God's long-suffering and His will that the Gospel should be preached as a witness to all nations, that induces Him to lengthen out the time which is with Him still as nothing.

<hi type="bold">sober--</hi>"self-restrained." The opposite duties to the sins in <reference osisRef="1Pet.4.3">1Pe 4:3</reference> are here inculcated. Thus "sober" is the opposite of "lasciviousness" (<reference osisRef="1Pet.4.3">1Pe 4:3</reference>).

<hi type="bold">watch--</hi>Greek, "be soberly vigilant"; not intoxicated with worldly cares and pleasures. Temperance promotes wakefulness or watchfulness, and both promote prayer. Drink makes drowsy, and drowsiness prevents prayer.

<hi type="bold">prayer--</hi>Greek, "prayers"; the end for which we should exercise vigilance.

7. Resuming the idea in 1Pe 4:5. the end of all things-- and therefore also of the wantonness (1Pe 4:3, 4) of the wicked, and of the sufferings of the righteous [Bengel]. The nearness meant is not that of mere "time," but that before the Lord; as he explains to guard against misapprehension, and defends God from the charge of procrastination: We live in the last dispensation, not like the Jews under the Old Testament. The Lord will come as a thief; He is "ready" (1Pe 4:5) to judge the world at any moment; it is only God's long-suffering and His will that the Gospel should be preached as a witness to all nations, that induces Him to lengthen out the time which is with Him still as nothing. sober-- "self-restrained." The opposite duties to the sins in 1Pe 4:3 are here inculcated. Thus "sober" is the opposite of "lasciviousness" (1Pe 4:3). watch-- Greek, "be soberly vigilant"; not intoxicated with worldly cares and pleasures. Temperance promotes wakefulness or watchfulness, and both promote prayer. Drink makes drowsy, and drowsiness prevents prayer. prayer-- Greek, "prayers"; the end for which we should exercise vigilance.


<hi type="bold">8. above all things--</hi>not that "charity" or love is placed above "prayer," but because love is the animating spirit, without which all other duties are dead. Translate as Greek, "Having your mutual (literally, 'towards yourselves') charity intense." He presupposes its existence among them; he urges them to make it more fervent.

<hi type="bold">charity shall cover the multitude, &c.--</hi>The oldest manuscripts have "covereth." Quoted from <reference osisRef="Prov.10.12">Pr 10:12</reference>; compare <reference osisRef="Prov.17.9">Pr 17:9</reference>. "Covereth" so as not harshly to condemn or expose faults; but forbearingly to bear the other's burdens, forgiving and forgetting past offenses. Perhaps the additional idea is included, By prayer for them, love tries to have them covered by God; and so being the instrument of converting the sinner from his error, "covereth a (not 'the,' as English Version) multitude of sins"; but the former idea from Proverbs is the prominent one. It is not, as Rome teaches, "covereth" his own sins; for then the Greek middle voice would be used; and <reference osisRef="Prov.10.12">Pr 10:12</reference>; <reference osisRef="Prov.17.9">17:9</reference> support the Protestant view. "As God with His love covers my sins if I believe, so must I also cover the sins of my neighbor" [Luther]. Compare the conduct of Shem and Japheth to Noah (<reference osisRef="Gen.9.23">Ge 9:23</reference>), in contrast to Ham's exposure of his father's shame. We ought to cover others' sins only where love itself does not require the contrary.

8. above all things-- not that "charity" or love is placed above "prayer," but because love is the animating spirit, without which all other duties are dead. Translate as Greek, "Having your mutual (literally, 'towards yourselves') charity intense." He presupposes its existence among them; he urges them to make it more fervent. charity shall cover the multitude, &c.-- The oldest manuscripts have "covereth." Quoted from Pr 10:12; compare Pr 17:9. "Covereth" so as not harshly to condemn or expose faults; but forbearingly to bear the other's burdens, forgiving and forgetting past offenses. Perhaps the additional idea is included, By prayer for them, love tries to have them covered by God; and so being the instrument of converting the sinner from his error, "covereth a (not 'the,' as English Version) multitude of sins"; but the former idea from Proverbs is the prominent one. It is not, as Rome teaches, "covereth" his own sins; for then the Greek middle voice would be used; and Pr 10:12; 17:9 support the Protestant view. "As God with His love covers my sins if I believe, so must I also cover the sins of my neighbor" [Luther]. Compare the conduct of Shem and Japheth to Noah (Ge 9:23), in contrast to Ham's exposure of his father's shame. We ought to cover others' sins only where love itself does not require the contrary.


9. (<reference osisRef="Rom.12.13">Ro 12:13</reference>; <reference osisRef="Heb.13.2">He 13:2</reference>.) Not the spurious hospitality which passes current in the world, but the entertaining of those needing it, especially those exiled for the faith, as the representatives of Christ, and all hospitality to whomsoever exercised from genuine Christian love.

<hi type="bold">without grudging--</hi>Greek, "murmuring." "He that giveth, let him do it with simplicity," that is open-hearted sincerity; with cordiality. Not secretly speaking against the person whom we entertain, or upbraiding him with the favor we have conferred in him.

9. (Ro 12:13; He 13:2.) Not the spurious hospitality which passes current in the world, but the entertaining of those needing it, especially those exiled for the faith, as the representatives of Christ, and all hospitality to whomsoever exercised from genuine Christian love. without grudging-- Greek, "murmuring." "He that giveth, let him do it with simplicity," that is open-hearted sincerity; with cordiality. Not secretly speaking against the person whom we entertain, or upbraiding him with the favor we have conferred in him.


<hi type="bold">10. every--</hi>"even as each man hath received," in whatever degree, and of whatever kind. The Spirit's gifts (literally, "gift of grace," that is, gratuitously bestowed) are the common property of the Christian community, each Christian being but a steward for the edifying of the whole, not receiving the gift merely for his own use.

<hi type="bold">minister the same--</hi>not discontentedly envying or disparaging the gift of another.

<hi type="bold">one to another--</hi>Greek as in <reference osisRef="1Pet.4.8">1Pe 4:8</reference>, "towards yourselves"; implying that all form but one body, and in seeking the good of other members they are promoting the good of themselves.

<hi type="bold">stewards--</hi>referring to <reference osisRef="Matt.25.15">Mt 25:15</reference>, &c.; <reference osisRef="Luke.19.13-Luke.19.26">Lu 19:13-26</reference>.

10. every-- "even as each man hath received," in whatever degree, and of whatever kind. The Spirit's gifts (literally, "gift of grace," that is, gratuitously bestowed) are the common property of the Christian community, each Christian being but a steward for the edifying of the whole, not receiving the gift merely for his own use. minister the same-- not discontentedly envying or disparaging the gift of another. one to another-- Greek as in 1Pe 4:8, "towards yourselves"; implying that all form but one body, and in seeking the good of other members they are promoting the good of themselves. stewards-- referring to Mt 25:15, &c.; Lu 19:13-26.


<hi type="bold">11. If any ... speak--</hi>namely, as a prophet, or divinely taught teacher in the Church assembly.

<hi type="bold">as the, &c.--</hi>The Greek has no article: "as oracles of God." This may be due to Greek: "God," having no article, it being a principle when a governed noun omits the Greek article that the governing noun should omit it, too. In <reference osisRef="Acts.7.38">Ac 7:38</reference> also, the Greek article is wanting; thus English Version, "as the oracles of God," namely, the Old Testament, would be "right," and the precept be similar to <reference osisRef="Rom.12.6">Ro 12:6</reference>, "prophesy according to the analogy of the faith." But the context suits better thus, "Let him speak as (becomes one speaking) oracles OF God." His divinely inspired words are not his own, but God's, and as a steward (<reference osisRef="1Pet.4.10">1Pe 4:10</reference>) having them committed to him, he ought so to speak them. Jesus was the pattern in this respect (<reference osisRef="Matt.7.29">Mt 7:29</reference>; <reference osisRef="John.12.49">Joh 12:49</reference>; <reference osisRef="John.14.10">14:10</reference>; compare Paul, <reference osisRef="2Cor.2.17">2Co 2:17</reference>). Note, the very same term as is applied in the only other passages where it occurs (<reference osisRef="Acts.7.38">Ac 7:38</reference>; <reference osisRef="Rom.3.2">Ro 3:2</reference>; <reference osisRef="Heb.5.12">He 5:12</reference>), to the Old Testament inspired writings, is here predicated of the inspired words (the substance of which was afterwards committed to writing) of the New Testament prophets.

<hi type="bold">minister--</hi>in acts; the other sphere of spiritual activity besides speaking.

<hi type="bold">as of--</hi>"out of" the store of his "strength" (Greek, physical power in relation to outward service, rather than moral and intellectual "ability"; so in <reference osisRef="Mark.12.30">Mr 12:30</reference>).

<hi type="bold">giveth--</hi>Greek, "supplieth"; originally said of a choragus, who supplied the chorus with all necessaries for performing their several parts.

<hi type="bold">that God in all things may be glorified--</hi>the final end of all a Christian's acts.

<hi type="bold">through Jesus Christ--</hi>the mediator through whom all our blessings come down to us, and also through whom all our praises ascend to God. Through Christ alone can God be glorified in us and our sayings and doings.

<hi type="bold">to whom--</hi>Christ.

<hi type="bold">be--</hi>Greek, "is."

<hi type="bold">for ever and ever--</hi>Greek, "unto the ages of the ages."

11. If any... speak-- namely, as a prophet, or divinely taught teacher in the Church assembly. as the, &c.-- The Greek has no article: "as oracles of God." This may be due to Greek: "God," having no article, it being a principle when a governed noun omits the Greek article that the governing noun should omit it, too. In Ac 7:38 also, the Greek article is wanting; thus English Version, "as the oracles of God," namely, the Old Testament, would be "right," and the precept be similar to Ro 12:6, "prophesy according to the analogy of the faith." But the context suits better thus, "Let him speak as (becomes one speaking) oracles OF God." His divinely inspired words are not his own, but God's, and as a steward (1Pe 4:10) having them committed to him, he ought so to speak them. Jesus was the pattern in this respect (Mt 7:29; Joh 12:49; 14:10; compare Paul, 2Co 2:17). Note, the very same term as is applied in the only other passages where it occurs (Ac 7:38; Ro 3:2; He 5:12), to the Old Testament inspired writings, is here predicated of the inspired words (the substance of which was afterwards committed to writing) of the New Testament prophets. minister-- in acts; the other sphere of spiritual activity besides speaking. as of-- "out of" the store of his "strength" (Greek, physical power in relation to outward service, rather than moral and intellectual "ability"; so in Mr 12:30). giveth-- Greek, "supplieth"; originally said of a choragus, who supplied the chorus with all necessaries for performing their several parts. that God in all things may be glorified-- the final end of all a Christian's acts. through Jesus Christ-- the mediator through whom all our blessings come down to us, and also through whom all our praises ascend to God. Through Christ alone can God be glorified in us and our sayings and doings. to whom-- Christ. be-- Greek, "is." for ever and ever-- Greek, "unto the ages of the ages."


<hi type="bold">12. strange--</hi>they might think it strange that God should allow His chosen children to be sore tried.

<hi type="bold">fiery trial--</hi>like the fire by which metals are tested and their dross removed. The Greek adds, "in your case."

<hi type="bold">which is to try you--</hi>Greek, "which is taking place for a trial to you." Instead of its "happening to you" as some strange and untoward chance, it "is taking place" with the gracious design of trying you; God has a wise design in it--a consolatory reflection.

12. strange-- they might think it strange that God should allow His chosen children to be sore tried. fiery trial-- like the fire by which metals are tested and their dross removed. The Greek adds, "in your case." which is to try you-- Greek, "which is taking place for a trial to you." Instead of its "happening to you" as some strange and untoward chance, it "is taking place" with the gracious design of trying you; God has a wise design in it--a consolatory reflection.


<hi type="bold">13. inasmuch as--</hi>The oldest manuscripts read, "in proportion as"; "in as far as" ye by suffering are partakers of Christ's sufferings, that is, by faith enter into realizing fellowship with them; willingly for His sake suffering as He suffered.

<hi type="bold">with exceeding joy--</hi>Greek, "exulting joy"; now ye rejoice amidst sufferings; then ye shall EXULT, for ever free from sufferings (<reference osisRef="1Pet.1.6">1Pe 1:6</reference>, <reference osisRef="1Cor.1.8">8</reference>). If we will not bear suffering for Christ now, we must bear eternal sufferings hereafter.

13. inasmuch as-- The oldest manuscripts read, "in proportion as"; "in as far as" ye by suffering are partakers of Christ's sufferings, that is, by faith enter into realizing fellowship with them; willingly for His sake suffering as He suffered. with exceeding joy-- Greek, "exulting joy"; now ye rejoice amidst sufferings; then ye shall EXULT, for ever free from sufferings (1Pe 1:6, 8). If we will not bear suffering for Christ now, we must bear eternal sufferings hereafter.


<hi type="bold">14. for--</hi>Greek, "IN the name of Christ," namely, as Christians (<reference osisRef="1Pet.4.16">1Pe 4:16</reference>; <reference osisRef="1Pet.3.14">3:14</reference>, above); "in My name, because ye belong to Christ." The emphasis lies on this: <reference osisRef="1Pet.4.15">1Pe 4:15</reference>, "as a murderer, thief," &c., stands in contrast. Let your suffering be on account of Christ, not on account of evil-doing (<reference osisRef="1Pet.2.20">1Pe 2:20</reference>).

<hi type="bold">reproached--</hi>Reproach affects noble minds more than loss of goods, or even bodily sufferings.

<hi type="bold">the spirit ... upon you--</hi>the same Spirit as rested on Christ (<reference osisRef="Luke.4.18">Lu 4:18</reference>). "The Spirit of glory" is His Spirit, for He is the "Lord of glory" (<reference osisRef="Jas.2.1">Jas 2:1</reference>). Believers may well overcome the "reproach" (compare <reference osisRef="Heb.11.26">He 11:26</reference>), seeing that "the Spirit of glory" rests upon them, as upon Him. It cannot prevent the happiness of the righteous, if they are reproached for Christ, because they retain before God their glory entire, as having the Spirit, with whom glory is inseparably joined [Calvin].

<hi type="bold">and of God--</hi>Greek, "and the (Spirit) of God"; implying that the Spirit of glory (which is Christ's Spirit) is at the same time also the Spirit of God.

<hi type="bold">on their part he is evil spoken of, but on your part he is glorified--</hi>omitted in the two oldest Greek manuscripts and Syriac and Coptic versions, but supported by one very old manuscript, Vulgate, Sahidic, Cyprian, &c. "Evil spoken of," literally, "blasphemed"; not merely do they "speak against you," as in <reference osisRef="1Pet.3.16">1Pe 3:16</reference>, but blasphemously mock Christ and Christianity itself.

14. for-- Greek, "IN the name of Christ," namely, as Christians (1Pe 4:16; 3:14, above); "in My name, because ye belong to Christ." The emphasis lies on this: 1Pe 4:15, "as a murderer, thief," &c., stands in contrast. Let your suffering be on account of Christ, not on account of evil-doing (1Pe 2:20). reproached-- Reproach affects noble minds more than loss of goods, or even bodily sufferings. the spirit... upon you-- the same Spirit as rested on Christ (Lu 4:18). "The Spirit of glory" is His Spirit, for He is the "Lord of glory" (Jas 2:1). Believers may well overcome the "reproach" (compare He 11:26), seeing that "the Spirit of glory" rests upon them, as upon Him. It cannot prevent the happiness of the righteous, if they are reproached for Christ, because they retain before God their glory entire, as having the Spirit, with whom glory is inseparably joined [Calvin]. and of God-- Greek, "and the (Spirit) of God"; implying that the Spirit of glory (which is Christ's Spirit) is at the same time also the Spirit of God. on their part he is evil spoken of, but on your part he is glorified-- omitted in the two oldest Greek manuscripts and Syriac and Coptic versions, but supported by one very old manuscript, Vulgate, Sahidic, Cyprian, &c. "Evil spoken of," literally, "blasphemed"; not merely do they "speak against you," as in 1Pe 3:16, but blasphemously mock Christ and Christianity itself.


<hi type="bold">15. But--</hi>Greek, "For." "Reproached in the name of Christ" I say (<reference osisRef="1Pet.4.14">1Pe 4:14</reference>), "FOR let none," &c.

<hi type="bold">as ... as ... as ... as--</hi>the "as" twice in italics is not in the Greek. The second Greek, "as," distinguishes the class "busybody in other men's matters," from the previous class of delinquents. Christians, from mistaken zeal, under the plea of faithfulness, might readily step out of their own calling and make themselves judges of the acts of unbelievers. Literally, "a bishop in what is (not his own, but) another's" province; an allusion to the existing bishops or overseers of the Church; a self-constituted bishop in others' concerns.

15. But-- Greek, "For." "Reproached in the name of Christ" I say (1Pe 4:14), "FOR let none," &c. as... as... as... as-- the "as" twice in italics is not in the Greek. The second Greek, "as," distinguishes the class "busybody in other men's matters," from the previous class of delinquents. Christians, from mistaken zeal, under the plea of faithfulness, might readily step out of their own calling and make themselves judges of the acts of unbelievers. Literally, "a bishop in what is (not his own, but) another's" province; an allusion to the existing bishops or overseers of the Church; a self-constituted bishop in others' concerns.


<hi type="bold">16. a Christian--</hi>the name given in contempt first at Antioch. <reference osisRef="Acts.11.26">Ac 11:26</reference>; <reference osisRef="Acts.26.28">26:28</reference>; the only three places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren," <reference osisRef="Acts.6.3">Ac 6:3</reference>; "disciples," <reference osisRef="Acts.6.1">Ac 6:1</reference>; "those of the way," <reference osisRef="Acts.9.2">Ac 9:2</reference>; "saints," <reference osisRef="Rom.1.7">Ro 1:7</reference>; by the Jews (who denied that Jesus was the Christ, and so would never originate the name Christian), in contempt, "Nazarenes." At Antioch, where first idolatrous Gentiles (Cornelius, <reference osisRef="Acts.10.1">Ac 10:1</reference>, <reference osisRef="2Cor.10.2">2</reference>, was not an idolater, but a proselyte) were converted, and wide missionary work began, they could be no longer looked on as a Jewish sect, and so the Gentiles designated them by the new name "Christians." The rise of the new name marked a new epoch in the Church's life, a new stage of its development, namely, its missions to the Gentiles. The idle and witty people of Antioch, we know from heathen writers, were famous for inventing nicknames. The date of this Epistle must have been when this had become the generally recognized designation among Gentiles (it is never applied by Christians to each other, as it was in after ages--an undesigned proof that the New Testament was composed when it professes), and when the name exposed one to reproach and suffering, though not seemingly as yet to systematic persecution.

<hi type="bold">let him not be ashamed--</hi>though the world is ashamed of shame. To suffer for one's own faults is no honor (<reference osisRef="1Pet.4.15">1Pe 4:15</reference>; <reference osisRef="1Pet.2.20">1Pe 2:20</reference>),--for Christ, is no shame (<reference osisRef="1Pet.4.14">1Pe 4:14</reference>; <reference osisRef="1Pet.3.13">1Pe 3:13</reference>).

<hi type="bold">but let him glorify God--</hi>not merely glory in persecution; Peter might have said as the contrast, "but let him esteem it an honor to himself"; but the honor is to be given to God, who counts him worthy of such an honor, involving exemption from the coming judgments on the ungodly.

<hi type="bold">on this behalf--</hi>The oldest manuscripts and Vulgate read, "in this name," that is, in respect of suffering for such a name.

16. a Christian-- the name given in contempt first at Antioch. Ac 11:26; 26:28; the only three places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren," Ac 6:3; "disciples," Ac 6:1; "those of the way," Ac 9:2; "saints," Ro 1:7; by the Jews (who denied that Jesus was the Christ, and so would never originate the name Christian), in contempt, "Nazarenes." At Antioch, where first idolatrous Gentiles (Cornelius, Ac 10:1, 2, was not an idolater, but a proselyte) were converted, and wide missionary work began, they could be no longer looked on as a Jewish sect, and so the Gentiles designated them by the new name "Christians." The rise of the new name marked a new epoch in the Church's life, a new stage of its development, namely, its missions to the Gentiles. The idle and witty people of Antioch, we know from heathen writers, were famous for inventing nicknames. The date of this Epistle must have been when this had become the generally recognized designation among Gentiles (it is never applied by Christians to each other, as it was in after ages--an undesigned proof that the New Testament was composed when it professes), and when the name exposed one to reproach and suffering, though not seemingly as yet to systematic persecution. let him not be ashamed-- though the world is ashamed of shame. To suffer for one's own faults is no honor (1Pe 4:15; 1Pe 2:20),--for Christ, is no shame (1Pe 4:14; 1Pe 3:13). but let him glorify God-- not merely glory in persecution; Peter might have said as the contrast, "but let him esteem it an honor to himself"; but the honor is to be given to God, who counts him worthy of such an honor, involving exemption from the coming judgments on the ungodly. on this behalf-- The oldest manuscripts and Vulgate read, "in this name," that is, in respect of suffering for such a name.


17. Another ground of consolation to Christians. All must pass under the judgment of God; God's own household first, their chastisement being here, for which they should glorify Him as a proof of their membership in His family, and a pledge of their escape from the end of those whom the last judgment shall find disobedient to the Gospel.

<hi type="bold">the time--</hi>Greek, "season," "fit time."

<hi type="bold">judgment must begin at the house of God--</hi>the Church of living believers. Peter has in mind <reference osisRef="Ezek.9.6">Eze 9:6</reference>; compare <reference osisRef="Amos.3.2">Am 3:2</reference>; <reference osisRef="Jer.25.29">Jr 25:29</reference>. Judgment is already begun, the Gospel word, as a "two-edged sword," having the double effect of saving some and condemning others, and shall be consummated at the last judgment. "When power is given to the destroyer, he observes no distinction between the righteous and the wicked; not only so, but he begins first at the righteous" [Wetstein from Rabbins]. But God limits the destroyer's power over His people.

<hi type="bold">if ... at us, what shall the end be of them, &c.--</hi>If even the godly have chastening judgments now, how much more shall the ungodly be doomed to damnatory judgments at last.

<hi type="bold">gospel of God--</hi>the very God who is to judge them.

17. Another ground of consolation to Christians. All must pass under the judgment of God; God's own household first, their chastisement being here, for which they should glorify Him as a proof of their membership in His family, and a pledge of their escape from the end of those whom the last judgment shall find disobedient to the Gospel. the time-- Greek, "season," "fit time." judgment must begin at the house of God-- the Church of living believers. Peter has in mind Eze 9:6; compare Am 3:2; Jr 25:29. Judgment is already begun, the Gospel word, as a "two-edged sword," having the double effect of saving some and condemning others, and shall be consummated at the last judgment. "When power is given to the destroyer, he observes no distinction between the righteous and the wicked; not only so, but he begins first at the righteous" [Wetstein from Rabbins]. But God limits the destroyer's power over His people. if... at us, what shall the end be of them, &c.-- If even the godly have chastening judgments now, how much more shall the ungodly be doomed to damnatory judgments at last. gospel of God-- the very God who is to judge them.


<hi type="bold">18. scarcely--</hi>Compare "so as by fire," <reference osisRef="1Cor.3.15">1Co 3:15</reference>; having to pass through trying chastisements, as David did for his sin. "The righteous" man has always more or less of trial, but the issue is certain, and the entrance into the kingdom abundant at last. The "scarcely" marks the severity of the ordeal, and the unlikelihood (in a mere human point of view) of the righteous sustaining it; but the righteousness of Christ and God's everlasting covenant make it all sure.

<hi type="bold">ungodly--</hi>having no regard for God; negative description.

<hi type="bold">sinner--</hi>loving sin; positive; the same man is at once God-forgetting and sin-loving.

<hi type="bold">appear--</hi>in judgment.

18. scarcely-- Compare "so as by fire," 1Co 3:15; having to pass through trying chastisements, as David did for his sin. "The righteous" man has always more or less of trial, but the issue is certain, and the entrance into the kingdom abundant at last. The "scarcely" marks the severity of the ordeal, and the unlikelihood (in a mere human point of view) of the righteous sustaining it; but the righteousness of Christ and God's everlasting covenant make it all sure. ungodly-- having no regard for God; negative description. sinner-- loving sin; positive; the same man is at once God-forgetting and sin-loving. appear-- in judgment.


19. General conclusion from <reference osisRef="1Pet.4.17">1Pe 4:17</reference>, <reference osisRef="1Pet.4.18">18</reference>. Seeing that the godly know that their sufferings are by God's will, to chasten them that they may not perish with the world, they have good reason to trust God cheerfully amidst sufferings, persevering in well-doing.

<hi type="bold">let them--</hi>Greek, "let them also," "let even them," as well as those not suffering. Not only under ordinary circumstances, but also in time of suffering, let believers commit. (Compare Note, see on <reference osisRef="1Pet.3.14">1Pe 3:14</reference>).

<hi type="bold">according to the will of God--</hi>(See on <reference osisRef="1Pet.3.17">1Pe 3:17</reference>). God's will that the believer should suffer (<reference osisRef="1Pet.4.17">1Pe 4:17</reference>), is for his good. One oldest manuscript and Vulgate read, "in well-doings"; contrast ill-doings, <reference osisRef="1Pet.4.15">1Pe 4:15</reference>. Our committing of ourselves to God is to be, not in indolent and passive quietism, but accompanied with active well-doings.

<hi type="bold">faithful--</hi>to His covenant promises.

<hi type="bold">Creator--</hi>who is therefore also our Almighty Preserver. He, not we, must keep our souls. Sin destroyed the original spiritual relation between creature and Creator, leaving that only of government. Faith restores it; so that the believer, living to the will of God (<reference osisRef="1Pet.4.2">1Pe 4:2</reference>), rests implicitly on his Creator's faithfulness. <chapter eID="1Pet.4"/>

19. General conclusion from 1Pe 4:17, 18. Seeing that the godly know that their sufferings are by God's will, to chasten them that they may not perish with the world, they have good reason to trust God cheerfully amidst sufferings, persevering in well-doing. let them-- Greek, "let them also," "let even them," as well as those not suffering. Not only under ordinary circumstances, but also in time of suffering, let believers commit. (Compare Note, see on 1Pe 3:14). according to the will of God-- (See on 1Pe 3:17). God's will that the believer should suffer (1Pe 4:17), is for his good. One oldest manuscript and Vulgate read, "in well-doings"; contrast ill-doings, 1Pe 4:15. Our committing of ourselves to God is to be, not in indolent and passive quietism, but accompanied with active well-doings. faithful-- to His covenant promises. Creator-- who is therefore also our Almighty Preserver. He, not we, must keep our souls. Sin destroyed the original spiritual relation between creature and Creator, leaving that only of government. Faith restores it; so that the believer, living to the will of God (1Pe 4:2), rests implicitly on his Creator's faithfulness.


<title type="x-s2">CHAPTER 5</title>
 <reference osisRef="1Pet.5.1-1Pet.5.14">1Pe 5:1-14</reference>. Exhortations to Elders, Juniors, and All in General. Parting Prayer. Conclusion.

<hi type="bold">1. elders--</hi>alike in office and age (<reference osisRef="1Pet.5.5">1Pe 5:5</reference>).

<hi type="bold">I ... also an elder--</hi>To put one's self on a level with those whom we exhort, gives weight to one's exhortations (compare <reference osisRef="2John.1.2">2Jo 1, 2</reference>). Peter, in true humility for the Gospel's sake, does not put forward his apostleship here, wherein he presided over the elders. In the apostleship the apostles have no successors, for "the signs of an apostle" have not been transmitted. The presidents over the presbyters and deacons, by whatever name designated, angel, bishop, or moderator, &c., though of the same ORDER as the presbyters, yet have virtually succeeded to a superintendency of the Church analogous to that exercised by the apostles (this superintendency and priority existed from the earliest times after the apostles [Tertullian]); just as the Jewish synagogue (the model which the Church followed) was governed by a council of presbyters, presided over by one of themselves, "the chief ruler of the synagogue." (Compare Vitringa [Synagogue and Temple, Part II, chs. 3 and 7]).

<hi type="bold">witness--</hi>an eye-witness of Christ's sufferings, and so qualified to exhort you to believing patience in suffering for well-doing after His example (<reference osisRef="1Pet.4.19">1Pe 4:19</reference>; 2:20). This explains the "therefore" inserted in the oldest manuscripts, "I therefore exhort," resuming exhortation from <reference osisRef="1Pet.4.19">1Pe 4:19</reference>. His higher dignity as an apostle is herein delicately implied, as eye-witnessing was a necessary qualification for apostleship: compare Peter's own speeches, <reference osisRef="Acts.1.21">Ac 1:21</reference>, <reference osisRef="1Cor.1.22">22</reference>; 2:32; 10:39.

<hi type="bold">also--</hi>implying the righteous recompense corresponding to the sufferings.

<hi type="bold">partaker of the glory--</hi>according to Christ's promise; an earnest of which was given in the transfiguration.

CHAPTER 5 1Pe 5:1-14. Exhortations to Elders, Juniors, and All in General. Parting Prayer. Conclusion. 1. elders-- alike in office and age (1Pe 5:5). I... also an elder-- To put one's self on a level with those whom we exhort, gives weight to one's exhortations (compare 2Jo 1, 2). Peter, in true humility for the Gospel's sake, does not put forward his apostleship here, wherein he presided over the elders. In the apostleship the apostles have no successors, for "the signs of an apostle" have not been transmitted. The presidents over the presbyters and deacons, by whatever name designated, angel, bishop, or moderator, &c., though of the same ORDER as the presbyters, yet have virtually succeeded to a superintendency of the Church analogous to that exercised by the apostles (this superintendency and priority existed from the earliest times after the apostles [Tertullian]); just as the Jewish synagogue (the model which the Church followed) was governed by a council of presbyters, presided over by one of themselves, "the chief ruler of the synagogue." (Compare Vitringa [Synagogue and Temple, Part II, chs. 3 and 7]). witness-- an eye-witness of Christ's sufferings, and so qualified to exhort you to believing patience in suffering for well-doing after His example (1Pe 4:19; 2:20). This explains the "therefore" inserted in the oldest manuscripts, "I therefore exhort," resuming exhortation from 1Pe 4:19. His higher dignity as an apostle is herein delicately implied, as eye-witnessing was a necessary qualification for apostleship: compare Peter's own speeches, Ac 1:21, 22; 2:32; 10:39. also-- implying the righteous recompense corresponding to the sufferings. partaker of the glory-- according to Christ's promise; an earnest of which was given in the transfiguration.


<hi type="bold">2. Feed--</hi>Greek, "Tend as a shepherd," by discipline and doctrine. Lead, feed, heed: by prayer, exhortation, government, and example. The dignity is marked by the term "elder"; the duties of the office, to tend or oversee, by "bishop." Peter has in mind Christ's injunction to him, "Feed (tend) My sheep ... Feed (pasture) My lambs" (<reference osisRef="John.21.16">Joh 21:16</reference>). He invites the elders to share with him the same duty (compare <reference osisRef="Acts.20.28">Ac 20:28</reference>). The flock is Christ's.

<hi type="bold">which is among you--</hi>While having a concern for all the Church, your special duty is to feed that portion of it "which is among you."

<hi type="bold">oversight--</hi>Greek, "bishopric," or duty of bishops, that is, overseer.

<hi type="bold">not by constraint--</hi>Necessity is laid upon them, but willingness prevents it being felt, both in undertaking and in fulfilling the duty [Bengel]. "He is a true presbyter and minister of the counsel of God who doeth and teacheth the things of the Lord, being not accounted righteous merely because he is a presbyter, but because righteous, chosen into the presbytery" [Clement of Alexandria].

<hi type="bold">willingly--</hi>One oldest manuscript, Vulgate, Syriac, and Coptic, add, "as God would have it to be done" (<reference osisRef="Rom.8.27">Ro 8:27</reference>).

<hi type="bold">not for filthy lucre--</hi>(<reference osisRef="Isa.56.11">Is 56:11</reference>; <reference osisRef="Titus.1.7">Tit 1:7</reference>).

<hi type="bold">of a ready mind--</hi>promptly and heartily, without selfish motive of gain-seeking, as the Israelites gave their services willing-heartedly to the sanctuary.

2. Feed-- Greek, "Tend as a shepherd," by discipline and doctrine. Lead, feed, heed: by prayer, exhortation, government, and example. The dignity is marked by the term "elder"; the duties of the office, to tend or oversee, by "bishop." Peter has in mind Christ's injunction to him, "Feed (tend) My sheep... Feed (pasture) My lambs" (Joh 21:16). He invites the elders to share with him the same duty (compare Ac 20:28). The flock is Christ's. which is among you-- While having a concern for all the Church, your special duty is to feed that portion of it "which is among you." oversight-- Greek, "bishopric," or duty of bishops, that is, overseer. not by constraint-- Necessity is laid upon them, but willingness prevents it being felt, both in undertaking and in fulfilling the duty [Bengel]. "He is a true presbyter and minister of the counsel of God who doeth and teacheth the things of the Lord, being not accounted righteous merely because he is a presbyter, but because righteous, chosen into the presbytery" [Clement of Alexandria]. willingly-- One oldest manuscript, Vulgate, Syriac, and Coptic, add, "as God would have it to be done" (Ro 8:27). not for filthy lucre-- (Is 56:11; Tit 1:7). of a ready mind-- promptly and heartily, without selfish motive of gain-seeking, as the Israelites gave their services willing-heartedly to the sanctuary.


<hi type="bold">3. being lords--</hi>Greek, "lording it": implying pride and oppression. "Not that we have dominion over your faith."

<hi type="bold">God's heritage--</hi>Greek, "the inheritances," that is, the portions of the Church committed severally to your pastoral charge [Bengel]. It is explained by "the flock" in the next clause. However, in <reference osisRef="1Pet.5.2">1Pe 5:2</reference>, "flock of God which is among you," answering to "(God's) heritages" (plural to express the sheep who are God's portion and inheritance, <reference osisRef="Deut.32.9">De 32:9</reference>) committed to you, favors English Version. The flock, as one whole, is God's heritage, or flock in the singular. Regarded in relation to its component sheep, divided among several pastors, it is in the plural "heritages." Compare <reference osisRef="Acts.1.17">Ac 1:17</reference>, <reference osisRef="1Cor.1.25">25</reference>, "part" (the same Greek). Bernard of Clairvaux, wrote to Pope Eugene, "Peter could not give thee what he had not: what he had he gave: the care over the Church, not dominion."

<hi type="bold">being--</hi>Greek, "becoming."

<hi type="bold">ensamples--</hi>the most effective recommendation of precept (<reference osisRef="1Tim.4.12">1Ti 4:12</reference>). <reference osisRef="Titus.2.7">Tit 2:7</reference>, "patterns." So Jesus. "A monstrosity it is to see the highest rank joined with the meanest mind, the first seat with the lowest life, a grandiloquent tongue with a lazy life, much talking with no fruit" [Bernard].

3. being lords-- Greek, "lording it": implying pride and oppression. "Not that we have dominion over your faith." God's heritage-- Greek, "the inheritances," that is, the portions of the Church committed severally to your pastoral charge [Bengel]. It is explained by "the flock" in the next clause. However, in 1Pe 5:2, "flock of God which is among you," answering to "(God's) heritages" (plural to express the sheep who are God's portion and inheritance, De 32:9) committed to you, favors English Version. The flock, as one whole, is God's heritage, or flock in the singular. Regarded in relation to its component sheep, divided among several pastors, it is in the plural "heritages." Compare Ac 1:17, 25, "part" (the same Greek). Bernard of Clairvaux, wrote to Pope Eugene, "Peter could not give thee what he had not: what he had he gave: the care over the Church, not dominion." being-- Greek, "becoming." ensamples-- the most effective recommendation of precept (1Ti 4:12). Tit 2:7, "patterns." So Jesus. "A monstrosity it is to see the highest rank joined with the meanest mind, the first seat with the lowest life, a grandiloquent tongue with a lazy life, much talking with no fruit" [Bernard].


<hi type="bold">4. And--</hi>"And so": as the result of "being ensamples" (<reference osisRef="1Pet.5.3">1Pe 5:3</reference>).

<hi type="bold">chief Shepherd--</hi>the title peculiarly Christ's own, not Peter's or the pope's.

<hi type="bold">when ... shall appear--</hi>Greek, "be manifested" (<reference osisRef="Col.3.4">Col 3:4</reference>). Faith serves the Lord while still unseen.

<hi type="bold">crown--</hi>Greek, "stephanos," a garland of victory, the prize in the Grecian games, woven of ivy, parsley, myrtle, olive, or oak. Our crown is distinguished from theirs in that it is "incorruptible" and "fadeth not away," as the leaves of theirs soon did. "The crown of life." Not a kingly "crown" (a different Greek word, diadema): the prerogative of the Lord Jesus (<reference osisRef="Rev.19.12">Re 19:12</reference>).

<hi type="bold">glory--</hi>Greek, "the glory," namely, to be then revealed (<reference osisRef="1Pet.5.1">1Pe 5:1</reference>; <reference osisRef="1Pet.4.13">1Pe 4:13</reference>).

<hi type="bold">that fadeth not away--</hi>Greek, "amaranthine" (compare <reference osisRef="1Pet.1.4">1Pe 1:4</reference>).

4. And-- "And so": as the result of "being ensamples" (1Pe 5:3). chief Shepherd-- the title peculiarly Christ's own, not Peter's or the pope's. when... shall appear-- Greek, "be manifested" (Col 3:4). Faith serves the Lord while still unseen. crown-- Greek, "stephanos," a garland of victory, the prize in the Grecian games, woven of ivy, parsley, myrtle, olive, or oak. Our crown is distinguished from theirs in that it is "incorruptible" and "fadeth not away," as the leaves of theirs soon did. "The crown of life." Not a kingly "crown" (a different Greek word, diadema): the prerogative of the Lord Jesus (Re 19:12). glory-- Greek, "the glory," namely, to be then revealed (1Pe 5:1; 1Pe 4:13). that fadeth not away-- Greek, "amaranthine" (compare 1Pe 1:4).


<hi type="bold">5. ye younger--</hi>The deacons were originally the younger men, the presbyters older; but subsequently as presbyter expressed the office of Church ruler or teacher, so Greek "neoteros" means not (as literally) young men in age, but subordinate ministers and servants of the Church. So Christ uses the term "younger." For He explains it by "he that doth serve," literally, "he that ministereth as a deacon"; just as He explains "the greatness" by "he that is chief," literally, "he that ruleth," the very word applied to the bishops or presbyters. So "the young men" are undoubtedly the deacons of the Church of Jerusalem, of whom, as being all Hebrews, the Hellenistic Christians subsequently complained as neglecting their Grecian widows, whence arose the appointment of the seven others, Hellenistic deacons. So here, Peter, having exhorted the presbyters, or elders, not to lord it over those committed to them, adds, Likewise ye neoters or younger, that is, subordinate ministers and deacons, submit cheerfully to the command of the elders [Mosheim]. There is no Scripture sanction for "younger" meaning laymen in general (as Alford explains): its use in this sense is probably of later date. The "all of you" that follows, refers to the congregation generally; and it is likely that, like Paul, Peter should notice, previous to the general congregation, the subordinate ministers as well as the presbyters, writing as he did to the same region (Ephesus), and to confirm the teaching of the apostle of the Gentiles.

<hi type="bold">Yea--</hi>to sum up all my exhortations in one.

<hi type="bold">be subject--</hi>omitted in the oldest manuscripts and versions, but Tischendorf quotes the Vatican manuscript for it. Then translate, "Gird (<reference osisRef="1Pet.1.13">1Pe 1:13</reference>; <reference osisRef="1Cor.4.1">4:1</reference>) fast on humility (lowliness of mind) to one another." The verb is literally, "tie on with a fast knot" [Wahl]. Or, "gird on humility as the slave dress (encomboma)": as the Lord girded Himself with a towel to perform a servile office of humility and love, washing His disciples' feet, a scene in which Peter had played an important part, so that he would naturally have it before his mind. Compare similarly <reference osisRef="1Pet.5.2">1Pe 5:2</reference> with <reference osisRef="John.21.15-John.21.17">Joh 21:15-17</reference>. Clothing was the original badge of man's sin and shame. Pride caused the need of man's clothing, and pride still reigns in dress; the Christian therefore clothes himself in humility (<reference osisRef="1Pet.3.3">1Pe 3:3</reference>, <reference osisRef="1Pet.3.4">4</reference>). God provides him with the robe of Christ's righteousness, in order to receive which man must be stripped of pride.

<hi type="bold">God resisteth the proud--</hi>Quoted, as <reference osisRef="Jas.4.6">Jas 4:6</reference>, from <reference osisRef="Prov.3.34">Pr 3:34</reference>. Peter had James before his mind, and gives his Epistle inspired sanction. Compare <reference osisRef="1Pet.5.9">1Pe 5:9</reference> with <reference osisRef="Jas.4.7">Jas 4:7</reference>, literally, "arrayeth Himself against." Other sins flee from God: pride alone opposeth itself to God; therefore, God also in turn opposes Himself to the proud [Gerhard in Alford]. Humility is the vessel of all graces [Augustine].

5. ye younger-- The deacons were originally the younger men, the presbyters older; but subsequently as presbyter expressed the office of Church ruler or teacher, so Greek "neoteros" means not (as literally) young men in age, but subordinate ministers and servants of the Church. So Christ uses the term "younger." For He explains it by "he that doth serve," literally, "he that ministereth as a deacon"; just as He explains "the greatness" by "he that is chief," literally, "he that ruleth," the very word applied to the bishops or presbyters. So "the young men" are undoubtedly the deacons of the Church of Jerusalem, of whom, as being all Hebrews, the Hellenistic Christians subsequently complained as neglecting their Grecian widows, whence arose the appointment of the seven others, Hellenistic deacons. So here, Peter, having exhorted the presbyters, or elders, not to lord it over those committed to them, adds, Likewise ye neoters or younger, that is, subordinate ministers and deacons, submit cheerfully to the command of the elders [Mosheim]. There is no Scripture sanction for "younger" meaning laymen in general (as Alford explains): its use in this sense is probably of later date. The "all of you" that follows, refers to the congregation generally; and it is likely that, like Paul, Peter should notice, previous to the general congregation, the subordinate ministers as well as the presbyters, writing as he did to the same region (Ephesus), and to confirm the teaching of the apostle of the Gentiles. Yea-- to sum up all my exhortations in one. be subject-- omitted in the oldest manuscripts and versions, but Tischendorf quotes the Vatican manuscript for it. Then translate, "Gird (1Pe 1:13; 4:1) fast on humility (lowliness of mind) to one another." The verb is literally, "tie on with a fast knot" [Wahl]. Or, "gird on humility as the slave dress (encomboma)": as the Lord girded Himself with a towel to perform a servile office of humility and love, washing His disciples' feet, a scene in which Peter had played an important part, so that he would naturally have it before his mind. Compare similarly 1Pe 5:2 with Joh 21:15-17. Clothing was the original badge of man's sin and shame. Pride caused the need of man's clothing, and pride still reigns in dress; the Christian therefore clothes himself in humility (1Pe 3:3, 4). God provides him with the robe of Christ's righteousness, in order to receive which man must be stripped of pride. God resisteth the proud-- Quoted, as Jas 4:6, from Pr 3:34. Peter had James before his mind, and gives his Epistle inspired sanction. Compare 1Pe 5:9 with Jas 4:7, literally, "arrayeth Himself against." Other sins flee from God: pride alone opposeth itself to God; therefore, God also in turn opposes Himself to the proud [Gerhard in Alford]. Humility is the vessel of all graces [Augustine].


<hi type="bold">6. under the mighty hand--</hi>afflicting you (<reference osisRef="1Pet.3.15">1Pe 3:15</reference>): "accept" His chastisements, and turn to Him that smiteth you. He depresses the proud and exalts the humble.

<hi type="bold">in due time--</hi>Wait humbly and patiently for His own fit time. One oldest manuscript and Vulgate read, "In the season of visitation," namely, His visitation in mercy.

6. under the mighty hand-- afflicting you (1Pe 3:15): "accept" His chastisements, and turn to Him that smiteth you. He depresses the proud and exalts the humble. in due time-- Wait humbly and patiently for His own fit time. One oldest manuscript and Vulgate read, "In the season of visitation," namely, His visitation in mercy.


<hi type="bold">7. Casting--</hi>once for all: so the Greek aorist.

<hi type="bold">care--</hi>"anxiety? The advantage flowing from humbling ourselves under God's hand (<reference osisRef="1Pet.5.6">1Pe 5:6</reference>) is confident reliance on His goodness. Exemption from care goes along with humble submission to God.

<hi type="bold">careth for you--</hi>literally "respecting you." Care is a burden which faith casts off the man on his God. Compare <reference osisRef="Ps.22.10">Psa 22:10</reference>; <reference osisRef="Ps.37.5">37:5</reference>; <reference osisRef="Ps.55.22">55:22</reference>, to which Peter alludes; <reference osisRef="Luke.12.22">Lu 12:22</reference>, <reference osisRef="Luke.12.37">37</reference>; <reference osisRef="Phil.4.6">Php 4:6</reference>.

<hi type="bold">careth--</hi>not so strong a Greek word as the previous Greek "anxiety."

7. Casting-- once for all: so the Greek aorist. care-- "anxiety? The advantage flowing from humbling ourselves under God's hand (1Pe 5:6) is confident reliance on His goodness. Exemption from care goes along with humble submission to God. careth for you-- literally "respecting you." Care is a burden which faith casts off the man on his God. Compare Psa 22:10; 37:5; 55:22, to which Peter alludes; Lu 12:22, 37; Php 4:6. careth-- not so strong a Greek word as the previous Greek "anxiety."


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

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

<hi type="bold">because--</hi>omitted in the oldest manuscripts The broken and disjointed sentences are more fervid and forcible. Lucifer of Cagliari reads as English Version.

<hi type="bold">adversary--</hi>literally, "opponent in a court of justice" (<reference osisRef="Zech.3.1">Zec 3:1</reference>). "Satan" means opponent. "Devil," accuser or slanderer (<reference osisRef="Rev.12.10">Re 12:10</reference>). "The enemy" (<reference osisRef="Matt.13.39">Mt 13:39</reference>). "A murderer from the beginning" (<reference osisRef="John.8.44">Joh 8:44</reference>). He counteracts the Gospel and its agents. "The tempter."

<hi type="bold">roaring lion--</hi>implying his violent and insatiable thirst for prey as a hungry lion. Through man's sin he got God's justice on his side against us; but Christ, our Advocate, by fulfilling all the demands of justice for us, has made our redemption altogether consistent with justice.

<hi type="bold">walketh about--</hi>(<reference osisRef="Job.1.7">Job 1:7</reference>; 2:2). So the children of the wicked one cannot rest. Evil spirits are in <reference osisRef="2Pet.2.4">2Pe 2:4</reference>; Jude 6, said to be already in chains of darkness and in hell. This probably means that this is their doom finally: a doom already begun in part; though for a time they are permitted to roam in the world (of which Satan is prince), especially in the dark air that surrounds the earth. Hence perhaps arises the miasma of the air at times, as physical and moral evil are closely connected.

<hi type="bold">devour--</hi>entangle in worldly "care" (<reference osisRef="1Pet.5.7">1Pe 5:7</reference>) and other snares, so as finally to destroy. Compare <reference osisRef="Rev.12.15">Re 12:15</reference>, <reference osisRef="Rev.12.16">16</reference>.

8. Peter has in mind Christ's warning to himself to watch against Satan, from forgetting which he fell. Be sober... vigilant-- "Care," that is, anxiety, will intoxicate the soul; therefore be sober, that is, self-restrained. Yet, lest this freedom from care should lead any to false security, he adds, "Be vigilant" against "your adversary." Let this be your "care." God provides, therefore do not be anxious. The devil seeks, therefore watch [Bengel]. because-- omitted in the oldest manuscripts The broken and disjointed sentences are more fervid and forcible. Lucifer of Cagliari reads as English Version. adversary-- literally, "opponent in a court of justice" (Zec 3:1). "Satan" means opponent. "Devil," accuser or slanderer (Re 12:10). "The enemy" (Mt 13:39). "A murderer from the beginning" (Joh 8:44). He counteracts the Gospel and its agents. "The tempter." roaring lion-- implying his violent and insatiable thirst for prey as a hungry lion. Through man's sin he got God's justice on his side against us; but Christ, our Advocate, by fulfilling all the demands of justice for us, has made our redemption altogether consistent with justice. walketh about-- (Job 1:7; 2:2). So the children of the wicked one cannot rest. Evil spirits are in 2Pe 2:4; Jude 6, said to be already in chains of darkness and in hell. This probably means that this is their doom finally: a doom already begun in part; though for a time they are permitted to roam in the world (of which Satan is prince), especially in the dark air that surrounds the earth. Hence perhaps arises the miasma of the air at times, as physical and moral evil are closely connected. devour-- entangle in worldly "care" (1Pe 5:7) and other snares, so as finally to destroy. Compare Re 12:15, 16.


9. (<reference osisRef="Luke.4.13">Lu 4:13</reference>; <reference osisRef="Eph.6.11-Eph.6.17">Ep 6:11-17</reference>; <reference osisRef="Jas.4.7">Jas 4:7</reference>.)

<hi type="bold">steadfast--</hi>Compare established in the truth," <reference osisRef="2Pet.1.12">2Pe 1:12</reference>. Satan's power exists only in respect to the unbelieving; the faithful he cannot hurt (<reference osisRef="1John.5.18">1Jo 5:18</reference>). Faith gives strength to prayer, the great instrument against the foe (<reference osisRef="Jas.1.6">Jas 1:6</reference>, &c.).

<hi type="bold">knowing, &c.--</hi>"encouragement not to faint in afflictions": your brethren suffer the same; nothing beyond the common lot of Christians befalls you (<reference osisRef="1Cor.10.13">1Co 10:13</reference>). It is a sign of God's favor rather than displeasure, that Satan is allowed to harass you, as he did Job. Your fellow Christians have the same battle of faith and prayer against Satan.

<hi type="bold">are--</hi>are being accomplished according to the appointment of God.

<hi type="bold">in the world--</hi>lying in the wicked one, and therefore necessarily the scene of "tribulation" (<reference osisRef="John.16.33">Joh 16:33</reference>).

9. (Lu 4:13; Ep 6:11-17; Jas 4:7.) steadfast-- Compare established in the truth," 2Pe 1:12. Satan's power exists only in respect to the unbelieving; the faithful he cannot hurt (1Jo 5:18). Faith gives strength to prayer, the great instrument against the foe (Jas 1:6, &c.). knowing, &c.-- "encouragement not to faint in afflictions": your brethren suffer the same; nothing beyond the common lot of Christians befalls you (1Co 10:13). It is a sign of God's favor rather than displeasure, that Satan is allowed to harass you, as he did Job. Your fellow Christians have the same battle of faith and prayer against Satan. are-- are being accomplished according to the appointment of God. in the world-- lying in the wicked one, and therefore necessarily the scene of "tribulation" (Joh 16:33).


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

<hi type="bold">But--</hi>Only do you watch and resist the foe: God will perform the rest [Bengel].

<hi type="bold">of all grace--</hi>(Compare <reference osisRef="1Pet.4.10">1Pe 4:10</reference>). The God to whom as its source all grace is to be referred; who in grace completes what in grace He began. He from the first "called (so the oldest manuscripts read for "us") unto (with a view to) glory." He will not let His purpose fall short of completion. If He does so in punishing, much more in grace. The three are fitly conjoined: the call, the glory to which we are called, and the way (suffering); the fourth is the ground of the calling, namely, the grace of God in Christ.

<hi type="bold">by--</hi>Greek, "in." Christ is He in virtue of whom, and in union with whom, believers are called to glory. The opposite is "in the world" (<reference osisRef="1Pet.5.9">1Pe 5:9</reference>; <reference osisRef="John.16.33">Joh 16:33</reference>).

<hi type="bold">after that ye have suffered--</hi>Join to "called you": suffering, as a necessary preliminary to glory, was contemplated in God's calling.

<hi type="bold">a while--</hi>short and inconsiderable, as compared with the glory.

<hi type="bold">perfect, &c.--</hi>The two oldest manuscripts, and Vulgate and Coptic versions, read, "shall perfect (so that there shall be nothing defective in you), stablish, strengthen," and omit "settle," literally, "ground," or "fix on a foundation." Alford reads it in spite of the oldest manuscripts The authority of the latter I prefer; moreover the climax seems to require rather a verb of completing the work of grace, than, as the Greek means, founding it. The Greek has, "shall HIMSELF perfect you": though you are called on to watch and resist the foe, God Himself must really do all in and through you. The same God who begins must Himself complete the work. The Greek for "stablish" (so as to be "steadfast in the faith," <reference osisRef="1Pet.5.9">1Pe 5:9</reference>) is the same as "strengthen," <reference osisRef="Luke.22.32">Lu 22:32</reference>. Peter has in mind Christ's charge, "When thou art converted, strengthen thy brethren." His exhortation accords with his name Peter, "Thou art Peter, and upon this rock I will build My Church." "Stablish," so as not to waver. "Strengthen" with might in the inner man by His Spirit, against the foe.

10. Comforting assurance that God will finally "perfect" His work of "grace" in them, after they have undergone the necessary previous suffering. But-- Only do you watch and resist the foe: God will perform the rest [Bengel]. of all grace-- (Compare 1Pe 4:10). The God to whom as its source all grace is to be referred; who in grace completes what in grace He began. He from the first "called (so the oldest manuscripts read for "us") unto (with a view to) glory." He will not let His purpose fall short of completion. If He does so in punishing, much more in grace. The three are fitly conjoined: the call, the glory to which we are called, and the way (suffering); the fourth is the ground of the calling, namely, the grace of God in Christ. by-- Greek, "in." Christ is He in virtue of whom, and in union with whom, believers are called to glory. The opposite is "in the world" (1Pe 5:9; Joh 16:33). after that ye have suffered-- Join to "called you": suffering, as a necessary preliminary to glory, was contemplated in God's calling. a while-- short and inconsiderable, as compared with the glory. perfect, &c.-- The two oldest manuscripts, and Vulgate and Coptic versions, read, "shall perfect (so that there shall be nothing defective in you), stablish, strengthen," and omit "settle," literally, "ground," or "fix on a foundation." Alford reads it in spite of the oldest manuscripts The authority of the latter I prefer; moreover the climax seems to require rather a verb of completing the work of grace, than, as the Greek means, founding it. The Greek has, "shall HIMSELF perfect you": though you are called on to watch and resist the foe, God Himself must really do all in and through you. The same God who begins must Himself complete the work. The Greek for "stablish" (so as to be "steadfast in the faith," 1Pe 5:9) is the same as "strengthen," Lu 22:32. Peter has in mind Christ's charge, "When thou art converted, strengthen thy brethren." His exhortation accords with his name Peter, "Thou art Peter, and upon this rock I will build My Church." "Stablish," so as not to waver. "Strengthen" with might in the inner man by His Spirit, against the foe.


<hi type="bold">11. To him--</hi>emphatic. To Him and Him alone: not to ourselves. Compare "Himself," see on <reference osisRef="1Pet.5.10">1Pe 5:10</reference>.

<hi type="bold">glory and--</hi>omitted in the oldest manuscripts and versions.

<hi type="bold">dominion--</hi>Greek, "the might" shown in so "perfecting," you, <reference osisRef="1Pet.5.10">1Pe 5:10</reference>.

11. To him-- emphatic. To Him and Him alone: not to ourselves. Compare "Himself," see on 1Pe 5:10. glory and-- omitted in the oldest manuscripts and versions. dominion-- Greek, "the might" shown in so "perfecting," you, 1Pe 5:10.


<hi type="bold">12. Silvanus--</hi>Silas, the companion of Paul and Timothy: a suitable messenger by whom to confirm, as Peter here does, Paul's doctrine of "the true grace of God" in the same churches (compare <reference osisRef="2Pet.3.16">2Pe 3:16</reference>). We never meet with Silvanus as Paul's companion after Paul's last journey to Jerusalem. His connection with Peter was plainly subsequent to that journey.

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

<hi type="bold">briefly--</hi>Greek, "in few (words)," as compared with the importance of the subject (<reference osisRef="Heb.13.22">He 13:22</reference>).

<hi type="bold">exhorting--</hi>not so much formally teaching doctrines, which could not be done in so "few words."

<hi type="bold">testifying--</hi>bearing my testimony in confirmation (so the Greek compound verb implies) of that truth which ye have already heard from Paul and Silas (<reference osisRef="1John.2.27">1Jo 2:27</reference>).

<hi type="bold">that this--</hi>of which I have just written, and of which Paul before testified to you (whose testimony, now that he was no longer in those regions, was called in question probably by some; compare <reference osisRef="2Pet.3.15">2Pe 3:15</reference>, <reference osisRef="2Pet.3.16">16</reference>). <reference osisRef="2Pet.1.12">2Pe 1:12</reference>, "the present truth," namely, the grace formerly promised by the prophets, and now manifested to you. "Grace" is the keynote of Paul's doctrine which Peter now confirms (<reference osisRef="Eph.2.5">Ep 2:5</reference>, <reference osisRef="2Cor.2.8">8</reference>). Their sufferings for the Gospel made them to need some attestation and confirmation of the truth, that they should not fall back from it.

<hi type="bold">wherein ye stand--</hi>The oldest manuscripts read imperatively, "Stand ye." Literally, "into which (having been already admitted, <reference osisRef="1Pet.1.8">1Pe 1:8</reference>, <reference osisRef="1Cor.1.21">21</reference>; <reference osisRef="2Cor.7.8">2:7, 8</reference>, <reference osisRef="2Cor.7.9">9</reference>) stand (therein)." Peter seems to have in mind Paul's words (<reference osisRef="Rom.5.2">Ro 5:2</reference>; <reference osisRef="1Cor.15.1">1Co 15:1</reference>). "The grace wherein we stand must be true, and our standing in it true also" [Bengel]. Compare in "He began his Epistle with grace (<reference osisRef="1Pet.1.2">1Pe 1:2</reference>), he finishes it with grace, he has besprinkled the middle with grace, that in every part he might teach that the Church is not saved but by grace."

12. Silvanus-- Silas, the companion of Paul and Timothy: a suitable messenger by whom to confirm, as Peter here does, Paul's doctrine of "the true grace of God" in the same churches (compare 2Pe 3:16). We never meet with Silvanus as Paul's companion after Paul's last journey to Jerusalem. His connection with Peter was plainly subsequent to that journey. as I suppose-- Join "faithful unto you [Steiger], as I suppose." Silvanus may have stood in a close relation to the churches in Asia, perhaps having taken the oversight of them after Paul's departure, and had afterwards gone to Peter, by whom he is now sent back to them with this Epistle. He did not know, by positive observation, Silvanus' faithfulness to them; he therefore says, "faithful to you, as I suppose," from the accounts I hear; not expressing doubt. Alford joins "I have written unto you," which the Greek order favors. The seeming uncertainty, thus, is not as to Silvanus' faithfulness, which strongly marked by the Greek article, but as to whether he or some other would prove to be the bearer of the letter, addressed as it was to five provinces, all of which Silvanus might not reach: "By Silvanus, that faithful brother, as expect, I have Written to you" [Birks]. briefly-- Greek, "in few (words)," as compared with the importance of the subject (He 13:22). exhorting-- not so much formally teaching doctrines, which could not be done in so "few words." testifying-- bearing my testimony in confirmation (so the Greek compound verb implies) of that truth which ye have already heard from Paul and Silas (1Jo 2:27). that this-- of which I have just written, and of which Paul before testified to you (whose testimony, now that he was no longer in those regions, was called in question probably by some; compare 2Pe 3:15, 16). 2Pe 1:12, "the present truth," namely, the grace formerly promised by the prophets, and now manifested to you. "Grace" is the keynote of Paul's doctrine which Peter now confirms (Ep 2:5, 8). Their sufferings for the Gospel made them to need some attestation and confirmation of the truth, that they should not fall back from it. wherein ye stand-- The oldest manuscripts read imperatively, "Stand ye." Literally, "into which (having been already admitted, 1Pe 1:8, 21; 2:7, 8, 9) stand (therein)." Peter seems to have in mind Paul's words (Ro 5:2; 1Co 15:1). "The grace wherein we stand must be true, and our standing in it true also" [Bengel]. Compare in "He began his Epistle with grace (1Pe 1:2), he finishes it with grace, he has besprinkled the middle with grace, that in every part he might teach that the Church is not saved but by grace."


<hi type="bold">13. The ... at Babylon--</hi>Alford, Bengel, and others translate, "She that is elected together with you in Babylon," namely, Peter's wife, whom he led about with him in his missionary journeys. Compare <reference osisRef="1Pet.3.7">1Pe 3:7</reference>, "heirs together of the grace of life." But why she should be called "elected together with you in Babylon," as if there had been no Christian woman in Babylon besides, is inexplicable on this view. In English Version the sense is clear: "That portion of the whole dispersion (<reference osisRef="1Pet.1.1">1Pe 1:1</reference>, Greek), or Church of Christianized Jews, with Gentile converts, which resides in Babylon." As Peter and John were closely associated, Peter addresses the Church in John's peculiar province, Asia, and closes with "your co-elect sister Church at Babylon saluteth you"; and John similarly addresses the "elect lady," that is, the Church in Babylon, and closes with "the children of thine elect sister (the Asiatic Church) greet thee"; (compare Introduction to Second John). Erasmus explains, "Mark who is in the place of a son to me": compare <reference osisRef="Acts.12.12">Ac 12:12</reference>, implying Peter's connection with Mark; whence the mention of him in connection with the Church at Babylon, in which he labored under Peter before he went to Alexandria is not unnatural. Papias reports from the presbyter John [Eusebius, Ecclesiastical History, 3.39], that Mark was interpreter of Peter, recording in his Gospel the facts related to him by Peter. Silvanus or Silas had been substituted for John Mark, as Paul's companion, because of Mark's temporary unfaithfulness. But now Mark restored is associated with Silvanus, Paul's companion, in Peter's esteem, as Mark was already reinstated in Paul's esteem. That Mark had a spiritual connection with the Asiatic' churches which Peter addresses, and so naturally salutes them, appears from <reference osisRef="2Tim.4.11">2Ti 4:11</reference>; <reference osisRef="Col.4.10">Col 4:10</reference>.

<hi type="bold">Babylon--</hi>The Chaldean Babylon on the Euphrates. See Introduction, ON THE PLACE OF WRITING this Epistle, in proof that Rome is not meant as Papists assert; compare Lightfoot sermon. How unlikely that in a friendly salutation the enigmatical title of Rome given in prophecy (John, <reference osisRef="Rev.17.5">Re 17:5</reference>), should be used! Babylon was the center from which the Asiatic dispersion whom Peter addresses was derived. Philo [The Embassy to Gaius, 36] and Josephus [Antiquities, 15.2.2; 23.12] inform us that Babylon contained a great many Jews in the apostolic age (whereas those at Rome were comparatively few, about eight thousand [Josephus, Antiquities, 17.11]); so it would naturally be visited by the apostle of the circumcision. It was the headquarters of those whom he had so successfully addressed on Pentecost, <reference osisRef="Acts.2.9">Ac 2:9</reference>, Jewish "Parthians ... dwellers in Mesopotamia" (the Parthians were then masters of Mesopotamian Babylon); these he ministered to in person. His other hearers, the Jewish "dwellers in Cappadocia, Pontus, Asia, Phrygia, Pamphylia," he now ministers to by letter. The earliest distinct authority for Peter's martyrdom at Rome is Dionysius, bishop of Corinth, in the latter half of the second century. The desirableness of representing Peter and Paul, the two leading apostles, as together founding the Church of the metropolis, seems to have originated the tradition. Clement of Rome [First Epistle to the Corinthians, 4.5], often quoted for, is really against it. He mentions Paul and Peter together, but makes it as a distinguishing circumstance of Paul, that he preached both in the East and West, implying that Peter never was in the West. In <reference osisRef="2Pet.1.14">2Pe 1:14</reference>, he says, "I must shortly put off this tabernacle," implying his martyrdom was near, yet he makes no allusion to Rome, or any intention of his visiting it.

13. The... at Babylon-- Alford, Bengel, and others translate, "She that is elected together with you in Babylon," namely, Peter's wife, whom he led about with him in his missionary journeys. Compare 1Pe 3:7, "heirs together of the grace of life." But why she should be called "elected together with you in Babylon," as if there had been no Christian woman in Babylon besides, is inexplicable on this view. In English Version the sense is clear: "That portion of the whole dispersion (1Pe 1:1, Greek), or Church of Christianized Jews, with Gentile converts, which resides in Babylon." As Peter and John were closely associated, Peter addresses the Church in John's peculiar province, Asia, and closes with "your co-elect sister Church at Babylon saluteth you"; and John similarly addresses the "elect lady," that is, the Church in Babylon, and closes with "the children of thine elect sister (the Asiatic Church) greet thee"; (compare Introduction to Second John). Erasmus explains, "Mark who is in the place of a son to me": compare Ac 12:12, implying Peter's connection with Mark; whence the mention of him in connection with the Church at Babylon, in which he labored under Peter before he went to Alexandria is not unnatural. Papias reports from the presbyter John [Eusebius, Ecclesiastical History, 3.39], that Mark was interpreter of Peter, recording in his Gospel the facts related to him by Peter. Silvanus or Silas had been substituted for John Mark, as Paul's companion, because of Mark's temporary unfaithfulness. But now Mark restored is associated with Silvanus, Paul's companion, in Peter's esteem, as Mark was already reinstated in Paul's esteem. That Mark had a spiritual connection with the Asiatic' churches which Peter addresses, and so naturally salutes them, appears from 2Ti 4:11; Col 4:10. Babylon-- The Chaldean Babylon on the Euphrates. See Introduction, ON THE PLACE OF WRITING this Epistle, in proof that Rome is not meant as Papists assert; compare Lightfoot sermon. How unlikely that in a friendly salutation the enigmatical title of Rome given in prophecy (John, Re 17:5), should be used! Babylon was the center from which the Asiatic dispersion whom Peter addresses was derived. Philo [The Embassy to Gaius, 36] and Josephus [Antiquities, 15.2.2; 23.12] inform us that Babylon contained a great many Jews in the apostolic age (whereas those at Rome were comparatively few, about eight thousand [Josephus, Antiquities, 17.11]); so it would naturally be visited by the apostle of the circumcision. It was the headquarters of those whom he had so successfully addressed on Pentecost, Ac 2:9, Jewish "Parthians... dwellers in Mesopotamia" (the Parthians were then masters of Mesopotamian Babylon); these he ministered to in person. His other hearers, the Jewish "dwellers in Cappadocia, Pontus, Asia, Phrygia, Pamphylia," he now ministers to by letter. The earliest distinct authority for Peter's martyrdom at Rome is Dionysius, bishop of Corinth, in the latter half of the second century. The desirableness of representing Peter and Paul, the two leading apostles, as together founding the Church of the metropolis, seems to have originated the tradition. Clement of Rome [First Epistle to the Corinthians, 4.5], often quoted for, is really against it. He mentions Paul and Peter together, but makes it as a distinguishing circumstance of Paul, that he preached both in the East and West, implying that Peter never was in the West. In 2Pe 1:14, he says, "I must shortly put off this tabernacle," implying his martyrdom was near, yet he makes no allusion to Rome, or any intention of his visiting it.


<hi type="bold">14. kiss of charity--</hi><reference osisRef="Rom.16.16">Ro 16:16</reference>, "an holy kiss": the token of love to God and the brethren. Love and holiness are inseparable. Compare the instance, <reference osisRef="Acts.20.37">Ac 20:37</reference>.

<hi type="bold">Peace--</hi>Peter's closing salutation; as Paul's is, "Grace be with you," though he accompanies it with "peace be to the brethren." "Peace" (flowing from salvation) was Christ's own salutation after the resurrection, and from Him Peter derives it.

<hi type="bold">be with you all that are in Christ Jesus--</hi>The oldest manuscripts omit "Jesus." In <reference osisRef="Eph.6.24">Ep 6:24</reference>, addressed to the same region, the same limitation of the salutation occurs, whence, perhaps, Peter here adopts it. Contrast, "Be with you all," <reference osisRef="Rom.16.24">Ro 16:24</reference>; <reference osisRef="1Cor.16.23">1Co 16:23</reference>. <chapter eID="1Pet.5"/>

14. kiss of charity-- Ro 16:16, "an holy kiss": the token of love to God and the brethren. Love and holiness are inseparable. Compare the instance, Ac 20:37. Peace-- Peter's closing salutation; as Paul's is, "Grace be with you," though he accompanies it with "peace be to the brethren." "Peace" (flowing from salvation) was Christ's own salutation after the resurrection, and from Him Peter derives it. be with you all that are in Christ Jesus-- The oldest manuscripts omit "Jesus." In Ep 6:24, addressed to the same region, the same limitation of the salutation occurs, whence, perhaps, Peter here adopts it. Contrast, "Be with you all," Ro 16:24; 1Co 16:23.


<milestone n="THE SECOND EPISTLE GENERAL OF PETER" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE SECOND EPISTLE GENERAL OF PETER</title>

THE SECOND EPISTLE GENERAL OF PETER